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Respecting a Sefer Torah

2025-03-26T10:16:00Z

Dlhanon: /* Designating a Place */

[[Image:Sefer_Torah_Hagbaa2.jpg|250px|right]]
Everyone is obligated to honor a Sefer Torah. One should be in a state of seriousness and awe in front of the Sefer Torah as it serves as a testament to the world of Judaism.<Ref>Shulchan Aruch Y.D. 282:1</ref> Regarding Sefarim see the [[Respecting Holy Books]] page.

==Placement and Storage==
===Designating a Place===
# There is a mitzvah to designate a place for the Sefer Torah.<Ref>Rambam Hilchot Sefer Torah 10:10, Shulchan Aruch Y.D. 282:1</ref>

===Storing a Sefer Torah at Home===
#When storing a Sefer Torah in a Shul, certain standards are expected and easily kept. Although it is generally more difficult to properly store a Sefer Torah in one's home, it can be done and it is considered no less dignified than if it is stored in a shul.<ref>Chelkat Yakov YD 165</ref> It is nice to place the Sefer Torah in an Aron next to the area where other printed sefarim are kept in the house.<ref>Chelkat Yakov YD 165</ref>
#When storing a Sefer Torah at home, it isn't sufficient to leave the Sefer Torah on a table wrapped in a Tallit. It should be stored in a cabinet with nothing else inside. It doesn't need to be placed in an Aron Kodesh unless that is available. When placing the Torah in the cabinet one should stipulate that it is only to store the Torah temporarily and going to be used for mundane uses afterwards.<ref>Piskei Teshuvot 135:25. He references Pri Megadim E"A 135:22, Kaf Hachaim 135:83, and Vayivarech Dovid 26</ref>

===Building an Aron===
#There is a mitzvah to house a Sefer Torah in an Aron Kodesh as we learn from the way the Luchot were stored and not simply wrap it in a Tallit.<ref>Rambam Tefillin Mezuzah Vsefer Torah 10:10, Tur YD 282, Gra YD 282:1. See also Raah Brachot 23a.</ref>
# An Aron Kodesh should be built with something new or designated for that purpose. Something that was once used for any personal use shouldn't be used for an Aron Kodesh.<ref>Shulchan Aruch O.C. 153:21 writes that something that was once used for a personal or mundane use may not be used for a kodesh use. Baruch Shnatan Torah p. 376 gives that Aron Kodesh or Bimah as an example. Halacha Brurah 153:66 codifies the ruling of Shulchan Aruch for all tashmishei kedusha.</ref>
# After the fact if something that was once used for another purpose was used as the Aron Kodesh it can continue to be used.<ref>Taz Y.D. 282:13, Eliya Rabba 147:4, Mishna Brurah 147:12, Halacha Brurah 153:68</ref> It can't be downgraded in its kedusha<ref>Mishna Brurah 147:12, Halacha Brurah 153:68</ref> and would require gezina if it isn't used.<ref>Shulchan Aruch O.C. 154:6. See [[Burying_Religious_Articles#Aron_Kodesh]] for more sources.</ref>
# If one changed the form of the materials then it is permitted to use them for an Aron.<ref>Olat Tamid 153:44, Eliya Rabba 147:4, Magen Avraham 147:5, Mishna Brurah 147:13, Yabia Omer OC 3:13, Halacha Brurah 153:67</ref>
# It was just designated for a personal use and was never actually used it can be used for an Aron.<ref>Mishna Brurah 147:14, Halacha Brurah 153:67</ref>

===Hanging a Parochet===
#The general minhag is to have a parochet on the outside of the Aron Kodesh. Some communities have the minhag to have two parochot, one on the inside and one on the outside of the Aron. Both minhagim are acceptable. Either way, it is important to have a parochet since it affords another layer of honor to the Sefer Torah.<ref>Aliba Dhilchata v. 26 p. 17 by R' Mordechai Perachim elaborates on the minhag of having a parochet for the Aron. It appears that Rashi Megillah 26b holds that the parochet was placed on the inside of the Aron and Tosfot holds it was placed on the outside of the Aron. The Rama 154:4, 559:2 mentions the minhag like Tosfot to place a parochet on the outside of the Aron. As to why we have a parochet on the Aron potentially it is comparable to the Aron that housed the Luchot (as the Rambam Sefer Torah 10:10 writes) and had several layers. Also, with respect to the Bet Hamikdash we find that the items which are holier were put behind more layers of protection and privacy. Therefore, he concludes that either minhag of having two parochot one on the inside and one on the outside, or a parochet on the outside are acceptable, however, it isn't appropriate to have no parochet at all.</ref>
# It is permitted to use something that was once used for a personal or mundane use for a parochet.<ref>Taz Y.D. 282:13, Halacha Brurah 153:66, Yabia Omer OC 3:13. Magen Avraham 147:5 questions the Taz. </ref>
# If was once worn by a woman and people in the community know or remember her and theoretically it could lead to [[hirhur]] a parochet should not be made from her garments.<ref>Yabia Omer OC 3:13, Halacha Brurah 153:69</ref>

===Gartel===
# There is a minhag by some communities to take the gartel from the Sefer Torah for a pregnant woman as a segulah that she not have a miscarriage. Some defend this minhag and others question it.<ref>Meir Oz v. 5 p. 799</ref>
===Meil on Sefer Torah===
#The meil, the garment around the Sefer Torah, should be decorated to beuatify the Sefer Torah. If one side is nicer than the other, some say that the nicer side should face the Sefer Torah, while others say the opposite. The minhag is that it faces the outside. Ideally it should be made equally as nice on both sides.<ref>Biur Hagra OC 147:6 writes that there is no reason to make the garment nice on the inside as opposed to the outside since no one sees the inside. His proof is the Mishna Middot 4 that states that they didn't plate the area behind the area since they weren't exposed. Rama 147:1, however, quotes the Mordechai as saying that the nicer side should face the Sefer Torah yet the minag isn't so. Magen Avraham 147:4 questions the Mordechai but upholds it as the halacha. Eliya Rabba 147:3 writes that in order to satisfy both opinions they should make the garment equally nice on the inside and outside. Magen Giborim E"H 147:6 agrees. Mishna Brurah 147:10 also doesn't arbitrate between the Rama and Gra but quotes both and concludes with the Eliya Rabba's solution.</ref>
# They shouldn't switch the inner side with the outer side of the meil.<ref>Magen Giborim E"H 147:6 citing the Aguda</ref>
#One shouldn't use a garment that was used for a personal use for the protective covering on a Sefer Torah. It is permitted to use a kittel for Yom Kippur davening for wrapping a sefer torah.<ref>Shaar Hatziyun 147:22</ref>

===Sefer Torah Leaning or Standing Straight Up===
# When the Sefer Torah is placed in the aron and also when it is on the Bimah, according to Ashkenazim, it should be placed in a leaning position and not standing or lying flat.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=948&pgnum=32 Kenaf Rananah OC 6], Minchat Yitzchak 2:117 based on Rama Y.D. 289:6 and Shach 289:9 regarding having a mezuzah leaning. The topic is based on a dispute between Rashi Menachot 33a s.v. pesula and Tosfot s.v. Ha.</ref> However, according to Sephardim the Sefer Torah both when it is in the Aron and when it is read on the Bimah should be standing straight up. This is the minhag of Sephardim and how the Sephardic Sefer Torah is constructed.<ref> Shulchan Aruch Y.D. 289:6 rules that a mezuzah should be placed standing straight up. Yalkut Yosef Y.D. 285:70 writes that this the minhag of Sephardim and the same is true for leaving a Sefer Torah in the Aron that it should be standing. Also, Yalkut Yosef 141:3 writes that when the Sefer Torah is read on the Bimah it should also be standing.</ref>
# When there are multiple sifrei Torah taken out for a Kriyat Hatorah, there is what to rely on to leave the Sefer Torah leaning in a Sefer Torah holder (wooden chair-like structure) secured properly.<ref>Minchat Yitzchak 2:117</ref>
===Turning the Klaf Over===
# It is forbidden to turn over the klaf on the Sefer Torah so that it is should face down. If it is found overturned, it should be turned face up.<Ref>Rama 282:5</ref>
===Placing It On the Ground===
# It is forbidden to place a Sefer Torah on the ground.<Ref>Rama 282:7</ref>
===Sitting Next to the Sefer Torah===
# It is forbidden to sit on the same area where a Sefer Torah is placed.<Ref>Shulchan Aruch Y.D. 282:7</ref> If the Sefer Torah is raised a tefach according to the basic halacha it is permitted to sit on that same area. However, a pious practice would require the Sefer Torah to be raised 3 or 10 tefachim.<ref>Shach 282:8</ref>

===Resting Elbows Upon Sefer Torah===
# A person shouldn't put a Sefer Torah on his lap and rest his elbows on it.<Ref>Rama Y.D. 282:7</ref>
===Sefarim on a Sefer Torah===
# It is forbidden to place a Neviim or Ketuvim on top of a Sefer Torah. Moreover a chumash may not be placed on top of a Sefer Torah<ref>Shulchan Aruch Y.D. 282:19</ref>. However, Neviim can be placed on top of Ketuvim or vice versa.<Ref>Rama Y.D. 282:19</ref>

==Inappropriate Behavior in Front of Sefer Torah==
===Turning One's Back on the Sefer Torah===
# It is forbidden to turn one's back to a Sefer Torah, however, if the Sefer Torah is above Ten [[Tefach]]im it is permitted according to many poskim.<ref>Shulchan Aruch 282:1 writes that it is forbidden to turn one's back on a Sefer Torah unless it is above ten tefachim. The Pitchei Teshuva 282:2 quotes the Chavot Yair 184 who limits this only to if the Torah is ten tefachmi above one's head. However, the Nishmat Adam 3:3 argues that ten tefachim off the ground is sufficient. [https://www.yeshiva.org.il/midrash/1657#1b Rabbi Eliezer Melamed] proves from the responsa of Rambam that the Nishmat Adam is correct.</ref>
# It is permitted for a rabbi to give a drasha in front of the Aron with a Sefer Torah inside even though his back is to the Sefer Torah.<ref>Taz 282:1 explains that it is permitted for a rabbi to give a drasha with his back to the Sefer Torah since it is in another domain. The Avodat Shlomo 282:1 quotes the Bnei Yonah who says that this leniency only applies to a drasha but not a mundane purpose.</ref>
# Some poskim hold that if one is wrapping one sefer torah it is permitted to turn his back on the other sefer torah which is on the bimah since one is involved in the respect of one sefer torah it isn't disrespectful to another sefer torah.<ref>Emek Bracha (Kavod Sefer Torah p. 43)</ref>
===Spitting===
# It is forbidden to spit in front of a Sefer Torah.<Ref>Shulchan Aruch Y.D. 282:1</ref>
===Undressing or Tashmish===
# It is forbidden to undress in front of a Sefer torah.<Ref>Shulchan Aruch Y.D. 282:1</ref>
# Similarly, tashmish is forbidden in the room where there is a Sefer Torah.<ref>Shulchan Aruch Y.D. 282:8</ref>
===Sticking One's Feet Out===
# It is forbidden to extend one's legs in front of a sefer Torah.<ref>Shulchan Aruch Y.D. 282:1</ref> Therefore during kriyat hatorah unless the Sefer Torah is in another domain one should sit with one's legs close to one's body and not extended in a relaxed position.<ref>Rav Yisrael Pesach Feinhandler (Ohel Yakov Kavod Ukedushat Sefarim p. 10)</ref>

==Transporting a Sefer Torah==
===When is it Permitted to Transport a Sefer Torah===
#Generally, a Sefer Torah should not be transported for people who can't come to shul since it is considered disrespectful to bring a Sefer Torah to people when the opposite should take place. Therefore, many poskim hold that even if Jews are stuck in jail it is forbidden to bring them a sefer Torah.<ref>Shulchan Aruch O.C. 135:14, Mishna Brurah 135:47</ref> Some are lenient if the Jews are unable to come to shul since it isn't a disrepect to the Sefer Torah in that case. For a biblical Kriyat Hatorah such as Parshat Zachor we would be lenient.<ref>Mishna Brurah 135:46</ref> Additionally, if there is a minyan of Jews stuck who can't come to the shul it is permissible to bring them a Sefer Torah and it is only prohibited to bring the Sefer Torah for an individual who is stuck.<ref>Mishna Brurah 135:47</ref>
#Nonetheless, the practice is to be lenient as long as one transports the Sefer Torah a day or two in advance of the Kriyat Hatorah.<ref>Rama 135:14</ref> It is also acceptable to bring the Sefer Torah if one makes it a place where it can be properly stored for one or two days after bringing it for a Kriyat Hatorah.<ref>Magen Avraham 135:22, Mishna Brurah 135:49. Piskei Hateshuvot Binyanei Bet Hakeneset Vsefer Torah 10:4 citing Maharitz 11 who explains that it is permitted even if it is brought that day as long as it is will have a respectful place for storage.</ref> Meaning, it shouldn't be brought for a temporary use and returned; it should be brought and placed in a respectful storage, used, held for a few days, and returned.<ref>Piskei Teshuvot 135:25</ref>
# Some have the minhag only to bring a Sefer Torah to a new place if they're going to read from it three times and not just to read it once.<ref>Aruch Hashulchan 135:32. Piskei Teshuvot 135:25 adds that even though this practice has no source one should observe it.</ref>
#Some permit transporting a Sefer Torah if there are ten people to escort it.<ref>Piskei Hateshuvot Binyanei Bet Hakeneset Vsefer Torah 10:5 citing Maharam Brisk 1:63</ref>
===For the Honor of the Sefer Torah===
# It is permitted to take a Sefer Torah out of the shul or the like if the intention is only to honor it and not to fulfill the spiritual needs of any individual.<ref>Piskei Hateshuvot Binyanei Bet Hakeneset Vsefer Torah 10:2 citing Maharam Brisk 1:63</ref>
# For example, it is permitted and the practice to take Sifrei Torah outside to dance with them on [[Simchat Torah]].<ref>Piskei Hateshuvot Binyanei Bet Hakeneset Vsefer Torah 10:3</ref>

===How to Transport a Sefer Torah===
# If one needs to transport a Sefer Torah, it should be wrapped<ref>Piskei Teshuvot 135:25</ref> and placed in his lap and not put it in a bag. Also it should not be placed on the seat one is sitting on or behind oneself.<ref> The Rosh Brachot 3:7 understands from the Rif 11a that it is forbidden to carry a sefer torah behind oneself or on the same donkey that one is riding unless there is a fear of bandits. The Bach 282:3 and Shach 282:5 accept the opinion of the Rif. The Rambam (Sefer Torah 10:11) writes that when transporting a Sefer Torah one should hold it in one's lap. Shulchan Aruch Y.D. 282:3 accepts the Rambam. Chut Shani (Nosim Shonim p. 262) quotes the Chazon Ish as having instructed Rav Nissim Karelitz to hold the Sefer Torah when they went on a 4 hour trip from Bnei Brak to Tzefat.</ref>
# When transporting a sefer torah in a car it is permitted to place it in the trunk.<ref>Chut Shani (Nosim Shonim p. 262) writes that since the trunk of a car is a separate area there is no prohibition to place the sefer torah there. Torat Haderech 3:10 p. 34 writes that if it is too difficult to hold the sefer torah the whole trip it is permitted to place it in a suitcase within a suitcase and preferably it should be standing upright. Rav Yisrael Pesach Feinhandler (Ohel Yakov Kavod Ukedushat Sefarim p. 10) writes that it is permitted to place a Sefer Torah in a trunk of the car since it is in another domain and not considered behind one's back.</ref>
# If a Sefer Torah must be transported by airplane it should be placed in a respectful box or Aron and then that box or Aron should be stored on the plane where they store other fragile or important packages.<ref>Ohel Yakov Kavod Sefer Torah Vsifrei Kodesh 3:2 5777 quoting Rav Wosner</ref>
# If the Sefer Torah is going to be brought out in the public ideally it should be transported and escorted by a [[minyan]] of Jews. It is even better bring it privately with a car brought door to door.<Ref>Piskei Teshuvot 135:25 to be concerned for the Zohar</ref>
# It is forbidden to carry a Sefer Torah on one's head as though it was a burden or behind one's back unless it is raised 10 [[tefachim]].<Ref>Shulchan Aruch Y.D. 282:1</ref>
# It is forbidden to throw a Sefer Torah.<Ref>Shulchan Aruch Y.D. 282:5</ref>
# It is forbidden to bring a Sefer Torah into a bathroom, bathhouse, or cemetery even if it is in its case.<Ref>Shulchan Aruch Y.D. 282:4</ref>

==Touching the Klaf==
# It is forbidden to hold the klaf of a Sefer Torah without a cloth or Tallit intervening.<Ref>Shulchan Aruch Y.D. 282:4</ref>

==Standing for the Sefer Torah==
# One must stand for a sefer torah when it is being carried around out of respect for it. <ref>Rambam Tefillin Mezuza and Sefer Torah 10:9, Sh"t Rashba 3:281, Shulchan Aruch Y.D. 282:2, Gemara Kiddushin 33b says that just as one must stand for a talmid chacham, one certainly must stand for a sefer torah. </ref>
# If the aron kodesh is open and the sefer torah inside is at rest, some poskim say that one must still stand up. <ref>Sh"t Chatam Sofer CM 73 </ref> Others are lenient. <ref> Iggerot Moshe 5:38:4. Taz Y.D. 242:13 writes that if the torah is in the aron kodesh or on the bimah, it is in a different reshut and one doesn't need to stand </ref>
# There is a discussion in the poskim if one must stand for a pasul sefer torah. <ref> While Aruch Hashulchan Y.D. 282:4 is lenient, Noda Biyehuda Y.D. 71 (quoted in Piskei Teshuvot 146) is strict. Rav Chaim Kanievsky (Dirshu Mishna Brura 146:note 19) says that there is no obligation to stand but the minhag is to stand. </ref>

==Disposing of a Sefer Torah==
# A worn out Sefer Torah must be placed in an earthenware container and buried near a Talmid Chacham.<Ref>Shulchan Aruch Y.D. 282:10</ref>
# It is forbidden to burn a Sefer Torah or any holy Sefer even if it is worn out.<ref>Pitchei Teshuva 282:6</ref>
# The crowns on a Sefer Torah are considered items that service kedusha (Tashmishei Kedusha) and may not be sold for mundane use but can sold to purchase a Sefer Torah.<ref>Shulchan Aruch Y.D. 282:16</ref>
# It is forbidden to benefit from a bag that is used to hold a [[Sefer Torah]]. So too, the wrappings and aron for a [[sefer Torah]] are restricted from being used for one's personal use. <ref> Shulchan Aruch Y.D. 282:12 </ref>

==Selling Holy Books==
# It is prohibited to sell a Sefer Torah unless it is in order to learn Torah or get married. <ref> Mishneh Torah, Hilchot Sefer Torah, 10:2; S”A 270:1 </ref>

==Sources==
<References/>

Kosher Oil, Wicks, and Candles for Chanuka

2024-12-23T09:26:42Z

Dlhanon: /* The wicks that are Kosher */

== The Oils that are Kosher==
# It is preferable to light with olive oil because that was the oil used in the Beit Hamikdash which with the miracle occurred. If one doesn’t have oil, one can use wax. Some specifically use wax candles because they burn brightly.<ref> There is a dispute in the Gemara ([[Shabbat]] 21b) whether the oils that are invalid for [[Shabbat]] are also invalid for [[Chanuka]]. The Rambam ([[Chanukah]] 4:6), Tur and Shulchan Aruch O.C. 673:1 rule that they are Kosher for [[Chanuka]], even if not for [[Shabbat]]. Tosfot ([[Shabbat]] 23a, s.v. MeReish Hava), Orchot Chaim ([[Chanukah]] 7), Roke’ach 226, Kol Bo 44, Manhig, Hagahot Maimon ([[Chanukah]] 4:5), Meiri ([[Shabbat]] 21a,23a), and Mordechai 268 in name of Maharam hold that all oils are Kosher for [[Chanukah]] and olive oil is the best. The Rama 673:1 codifies the opinion of Tosfot. 
There are 4 opinions about using wax candles: 1) Sefer Minhagim of Rav Yitzchak Tirna 144, Darkei Moshe 673:1 in name of Rabbi Avraham of Prag, Levush 673:2 and Mateh Moshe 990 writes the wax is equal to olive oil 2) Chaye Adam 154:8 and Pri Megadim A"A 676:5 seem to equate wax with other oils. 3) Meiri 21a (s.v. Mimah), Mahari MeBruna 39, Maharshal 85, Sh”t Chacham Tzvi 45, and Mishna Brurah 673:4 say any oil is preferable to wax. 4) Mor Ukesiah 673 and Maharal (Ner Mitzvah (pg 97) quoted referenced by Shaar Hatziyun 773:4 disqualifies wax altogether. 
Concerning propane see Torat HaMoadim 5:1 </ref>
# If one can’t afford to get olive oil for all of the candles, one should get olive oil for the one of mitzvah and light the rest with other oil. If that’s not affordable, one should light the one of mitzvah with olive oil and the rest with wax. If that’s not affordable one should light all them with wax. It’s preferable to light every night with the number of that night with wax candles than to light one every night with olive oil.<ref> Sh”t Shevut Yacov 2:31, Ba'er Hetev 673:1, Moed LiKol Chai 27:55 allow one to light one candle of olive oil and the rest of other oils. Sh”t Shaar Efraim 39, Eliyah Raba 673:2, Yad Aharon (Hagahot bet Yosef), and Yeshuot Yacov 673:2 say not to light with one candle olive oil and the rest wax. However this implies that one can light with one candle of olive oil and the rest other oils (so says the Mishna Brurah (Shaar Tzion 673:1, Kol Sinai (Kislev 5725), Rav Moshe Feinstein (quoted in Moadei Yeshurun, pg. 9)). However Bear Hetev, Shaarei Teshuva (673:1), Siddur Bet Ovad 27, and Moed Kol Chai understand the Shaar Efraim that even that’s forbidden. Birkei Yosef 673:2, Mateh Yehuda (Shevet Yehuda 35d) and Pri Megadim A”A 676e rule leniently allowing oil with wax. Thus, Torat HaMoadim 5:2 rules to use oil with wax only if oil with oil is not possible. Chaye Adam 154:24, Sh”t Binyan Olam O”C 34, Mishna Brurah 671:7, and Torat HaMoadim 5:2 rule that it’s better to light according to the number of the night than to use olive oil. </ref>
# Where multiple Menoros are being lit, one Menorah may contain oil and the others candles.<Ref> MB 673:2.</ref>
# Where necessary, one may use oil one day and candles the next <ref> Sefer Hilchos Chanukah pg. 12</ref>
# Someone involved in sticking wax candles to the Chanukia and then finds oil, should switch to use oil. If one started the bracha on the wax candles one can’t switch to oil.<ref> Sh”t Shevut Yacov 1:37 says once one sticks the wax candles to the Chanukia one began the mitzvah and shouldn’t change to oil. Sh”t Chacham Tzvi 45 argues that that isn’t called starting the mitzvah. Sh”t Shevut Yacov defends himself in [[teshuva]] 2:30 and agrees even though one started the mitzvah one doesn’t have to change to oil but can if he wants to be strict. Most of the Achronim hold like the Chacham Tzvi including:Sh”t Shaar Yosef 8, Birkei Yosef 673:3, Sh”t Yad Eliyahu Melublin 42, Sh”t Tiferet Yosef O”C 36, Sh”t Nachalat Binyamin O”C 132, Sh”t Shelat Shalom (Kama 113), and Kol Sinai (Kislev 5725). Shaarei Teshuva 673:1 and Aruch HaShulchan 673:6 say that once one begins the bracha one can’t change to oil at all. </ref>
# Oils that spoiled that are inedible are unfit, unless it’s inedible because it’s bitter and it’s not spoiled is fit just like wax which is fit even though it’s inedible.<ref> S”A 154:12 if a mouse is found in the oil and it makes it spoiled it can’t be used to light in the Shul. Knesset Hagedolah extends this halacha to all candles of mitzvah. Pri Megadim A”A 154:19, M”Z 154:10, Erech Hashulchan Y”D 104:10, Mishna Brurah 673:3 say this law explicitly by [[Chanukah]]. By lighting in a shul, Magen Avraham 154:15, Olot Tamid 154:15, Ben Ish Chai (Vayeshev 12) say that spoiling that makes it inedible is unfit but if it’s just bitter it’s fit. </ref>
# All wicks and oils are kosher for [[Chanukah]] candles even the wicks and oils that are unfit for [[Shabbat]] candles such as wicks of cotton, hair or silk, and oils of castor oil or pitch (See Hilchot [[Shabbat]] Candles), which the wicks don’t draw well from the oil.<ref> [[Shabbat]] 21a brings a dispute in the Amoraim. We hold that these wicks and oils are permitted for [[Chanukah]]. It’s only a potential issue on Friday afternoon and even then it’s permitted since we are not afraid that on [[Shabbat]] you’ll fix the wick (to draw better) because the [[Chanukah]] candles are forbidden to benefit from their light and if they go out one doesn't have to relight them. Rambam ([[Chanukah]] 4:6), Tur and S”A 673:1. </ref>
# On Friday afternoon if one puts in the exact measure required, enough oil for a half hour after Tzet, he can use the unfit wicks and oils (wicks and oils unfit for [[Shabbat]] candles). However if he puts in a lot of oil to last longer than the half hour after Tzet, he may not use the unfit wicks and oils (wicks and oils unfit for [[Shabbat]] candles).The Shamash on Friday afternoon can’t be lit with the unfit wicks and oils.<ref> Meiri([[Shabbat]] 21b), Sh”t Rashba 1:170, Bet Yosef 673, Rama 673:1 say this difference by Friday afternoon. S”A 672:2 rules that if the oil lasts longer than the required half hour it’s permitted for benefit. Therefore, the Bach 673, Pri [[Chadash]] 673, Eliyah Raba 673:5, Pri Megadim M”Z 673:2, and Mishna Brurah 673:6 write that there’s a concern that one will fix the wick to draw better and violate [[Shabbat]]. Similarly the Bach 673, Shaarei Knesset Hagedolah 673:5, Magen Avraham 673:1, Eliyah Raba 673:3, and Pri [[Chadash]] 673 write that the Shamash can’t be lit with unfit wicks and oils because it’s permitted for benefit and there’s an issue of fixing it to improve it. </ref>
# Some have the Minhag to add some water to the oil as long as the wick is immersed in the oil so that it’s able to light. <Ref> Yafeh Lelev 2, 671:2. </ref>
# One is allowed to light with oil of the Shemittah year. <Ref> Rav Mordechai Eliyahu in Techumin (Vol 21 pg 11-15). Hacham Ovadia permits as well, however, he cites the dispute (Hazon Ovaida, Page 86). </ref>
# [[Chanukah]] oil that was left under a bed should preferably not be used for [[Chanukah]] candles but if there’s no other oil available one can use that oil. <Ref>Piskei Teshuvot 663:5 </ref>
# Oil which is inedible, according to most opinions is totally fit and permissible to be used for [[Chanukah]] candles, however, some say that it’s preferable to use edible oil. <Ref>Piskei Teshuvot 673:5, Shevut Yitzchak (vol 5) in name of Rav Elyashiv </ref>
# Some say that using congealed solid olive oil has the added level of using olive oil, while some say it isn't the highest level.<ref>Piskei Shemuot 673:1 p. 103 quotes Rav Wosner as holding that congealed olive oil is perfectly acceptable for chanuka candles and is like olive oil. However, he quotes Rav Nissim Karelitz that it isn't considered the added level of olive oil since it might not be valid for oil in the beit hamikdash and chanuka candles are to remember the candles in the beit hamikdash.</ref>
===Electric Lights===
# One can’t use an electric light (because it lacks oil and wick) or a gas flame (because it lacks a wick) for [[Chanukah]] candles. If one has nothing else one should turn it on without a bracha (whether one can get benefit from it, see later on).If one later gets a candle he should light with a bracha. According to some Ashkenazic poskim he can even recite a bracha.<ref> Rav Ovadyah Yosef in Sh”t Yacheve Daat 4:38, Yabia Omer O”C 2:17(12),3:35, 10:54(19), Chazon Ovadyah ([[Chanukah]] pg 93), Sh”t Bet Yitzchak Y”D 120, doesn’t allow electric or gas lights. Yalkut Yosef Chanuka 673:6 p. 289 agrees. Rav Nissim Karelitz (cited by Piskei Shemuot p. 107) holds that one can light electric candles without a bracha. Rav Shlomo Zalman Aurbach in Halichot Shlomo (Moadim 283), and Rav Elyashiv in Kovetz Teshuvot 3:103 say if there’s nothing else available if the lights are set up so it’s recognizable that it’s [[Chanukah]] candles one can light with a bracha.
* Gas: Pitchei Sharim ([[Shabbat]] 21a) and Sh”t Yad HaLevi O”C 116 forbid the use of gas bulbs. Sh”t Yam Hagadol 32 allows gas but not electric lights.[Atret Zekenim 673 quotes Maharal of Prague who forbids even wax because the miracle happened with oil.]
* Electric: Ashel Avrham Nemark ([[Shabbat]] 22a), Sh”t Mayim Chaim Mashash 279, Or [[Chadash]] 5665 pg 36, Sh”t Ohel Yitzchak Posek in name of Rabbi Yachanon Fershel, and Sh”t Kochavei Yitzchak 5-8 allow electric lights. However, Sh”t Levushei Mordechai Winkler ([[Tallit]]a O”C 59, Mehudra Batra 19), Sh”t Har Tzvi O”C 2:114, Sh”t Bear Moshe 6:59, Sh”t Ohel Yitzchak Posek 3, Sh”t Darkei Shalom Leiter 63(5), Pedukat Elazar 23, Sh”t Eliyahu Kalsakin 63, Sh”t Dvar Eliyahu 63, Sh”t Mishpatei Uziel O”C 1:7(2), Sh”t Mahargash 2:107, Kaf HaChaim 673:19, Sh”t Mishnat Sachir 2:203, Even Yisrael 9 pg 127b, Sh”t Yashkil Avdi O”C 2:9(8), 3:17, Sh”t Tzitz Eliezer 1:20(12), Az Nidabru 3:1, and Sh”t Shevet Hakehati 3:199 forbid the use of electric lights for Chanuka candles for numerous reasons. [https://www.yutorah.org/sidebar/lecture.cfm/869399/rabbi-mordechai-i-willig/sbmp-pre-chanuka-questions-and-answers/ Rav Willig (Pre-Chanuka Q&A min 18-20)] holds that one doesn't fulfill one's obligation and one shouldn't be strict for the other opinion to lit without a a bracha because it is a symbol of the conservative movement.
* Or Letzion 4:44:2 writes that you can fulfill your obligation of chanuka candles with electric lights if it is battery run and not plugged into an outlet. </ref>

== The wicks that are Kosher==
# All wicks are Kosher for lighting candles and it’s preferable to light with cotton or linen wicks.<ref> S”A 673:1 says all wicks are kosher based on [[Shabbat]] 21b, Rambam ([[Chanukah]] 4:6), and Tur 673. Chaye Adam 154:8, Kitzur Shulchan Aruch 139:4, Mishna Brurah 673:2 and Kaf HaChaim 673:3 say that it’s preferable to use cotton or linen wicks. </ref>
# One doesn’t need to replace the wicks until it’s used up. Some specifically don’t because wicks already lit catch faster, but some replace them as a reminder of the wicks in the Bet HaMikdash.<ref> Masechet Soferim 20:4, Orchot Chaim ([[Chanukah]] 6), Shibolei HaLeket 185, Rabbi David Avudraham in name of Rashi ([[Seder]] Tefilat [[Chanukah]]), Tur 677 and S”A 673:4 say that wicks can be reused until they’re used up. Orchot Chaim 5, Kol Bo 44, Ohel Moed ([[Chanukah]] 2), Meiri ([[Shabbat]] 21a says that it’s just a Hidur), Leket Yosher ([[Chanukah]] pg 152), Darkei Moshe 673:6 says that it’s the practice to use new wicks. Levush 673 and Mishna Brurah 673:31 say that reusing the wicks is better because it lights faster. </ref>
# A candle with two wicks counts for two candles. Nowadays when everyone lights according to the number of the night someone seeing a candle with two wicks will think it’s the second night and so it can’t be used for two people. One can be lenient nowadays to light on two sides of a chanukia for two people.<ref> [[Shabbat]] 23b says that a candle with two wicks can count for two people. Magen Avraham 673:2 says it’s not used nowadays for 2 people because everyone lights according to the number of the night. Chaye Adam 154:11 and Mishna Brurah 673:12 are lenient by two sides of a Chanukia. [The cases to which it applies: Rashi explains that it applies to those who do the Mehadrin and light per person in the house. So explains the Rabbenu Chananel, Ritva, Ravyah 3:843, Itur 2 [[Chanukah]] pg 116d, Or Zaruh 2:326, and Shibolei HaLeket 185.However Tosfot ([[Shabbat]] 21b s.v. Mitzvah) explains that it refers to 2 people with a common front courtyard. So explains Rabbenu Yerucham 9:1, and Ran. [[Maggid]] Mishna ([[Chanukah]] 4:4) quotes the case of Rashi, Tosfot and adds also the cases of 2 people who live in one house who split their funds for food, and 2 houses with doorways within a [[Tefach]]. Tur 673:3 writes that it can count for 2 candles on the second night and on. Bet Yosef explains that the Tur was excluding the case of Rashi because he holds that Mahadrin Min Mahadrin is done with one per house independent on the number of people in the house. Eliyah Raba 673:2 infers from the Tur that lighting for two people with one candle won’t work.] </ref>
# One can light oil candles with wicks that are covered with wax and it is considered as though one lit with oil.<ref>Rav Shlomo Zalman (Halichot Shlomo ch. 15:4, Piskei Shemuot p. 107, Ashrei Haish 3:pg. 241), Rav Avigdor Neventzal (Yerushalayim BiMoadeha pg. 198), Rav Nissan Karelitz (Chut Shani pg. 303) and Rav Wosner (Piskei Shemuot p. 107) hold that one can use wicks wrapped with wax since the wax is considered one unit with the wick. Also, it burns off momentarily. On the other hand, Rav Nosson Gestetner (Lehoros Nosson 6:45) writes that one must dip the wick in olive oil</ref>

==Chanukia For Chanukah Candles==
# Preferably, one should use a chanukia and not just stick wax candles on top of a counter and light them as such. <Ref> Chacham Tzvi 45 holds that sticking wax candles without a chanukia is fine. Mishna Brurah 671:18 clearly implies this way as well. Yalkut Yosef 671:15 writes that one should be strict to use a chanukia because some hold that it is absolutely necessary. Avnei Nezer OC 2:500 quotes that the Chessed L’avraham who says that this is a requirement. [https://www.yutorah.org/sidebar/lecture.cfm/784652/rabbi-hershel-schachter/shiur-35-bava-metzia-%d7%a2%d7%a0%d7%99%d7%99%d7%a0%d7%99-%d7%97%d7%a0%d7%95%d7%9b%d7%94-%d7%a8%d7%9b%d7%95%d7%91-%d7%a7%d7%a0%d7%99/ Rav Hershel Schachter (“Bava Metsia Shiur 35” min. 17-9)] strongly recommended using a chanukia, but mentioned that on occasion Rav Soloveitchik would light wax candles directly on a window sill. </ref>
==Related Pages==
# [[Chanukah Candle Lighting]]

==Links==
* [http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]
* [http://www.yutorah.org/lectures/lecture.cfm/785058/rabbi-shay-schachter/chanukah-olive-oil/wax-candles-and-more-/ Chanukah: Olive Oil, Wax Candles and More] by Rabbi Shay Schachter

==Sources==
<references/>

[[Category:Chanukah]]
[[Category:Holidays]]

Where Does a Guest Light Chanuka Candles?

2024-12-23T09:21:46Z

Dlhanon: /* Giving a prutah to the host */

==According to Ashkenazim==
# Someone who is a guest at another person’s house on [[Chanukah]], according to Ashkenazim, should light one’s own Chanukia (see footnote for background).<ref>#Rav Sheshet in Gemara [[Shabbat]] 23a states that a guest is obligated to light [[Chanukah]] candles. The Gemara then quotes Rabbi Zeira, who states that when he was a guest he used to contribute a [[prutah]]. After he got married, he no longer contributed a [[prutah]] because his wife lit the [[Chanukah]] lights at home. Accordingly, Shulchan Aruch 677:1 rules that a guest must contribute a [[Measurements#Prutah|prutah]] to the host’s lighting.
*Tur and Shulchan Aruch 677:1 rule that a guest must contribute a [[prutah]] to the host’s lighting. The Darkei Moshe 677:1 quotes the Sefer HaMinhagim (Rabbi Yitzchak Tirna, [[Chanuka]], pg 143, cited by Darkei Moshe 677:1) who says that even nowadays, a guest may fulfill his obligation by giving a [[prutah]] to the host.
*On the other hand, the Mahari Veil 31, also quoted by the Darkei Moshe, argues that since the minhag is that everyone in the house lights his own candles, if the guest doesn’t light on his own, there will be a suspicion that he didn’t light. Sh”t Maharil 145 agrees with the Mahariv. Mishna Brurah 677:3 rules that in order to satisfy the opinion of the Mahariv it is better for a guest to light on his own rather than contribute a [[prutah]] to the host. He adds (677:7) that this would be true even if he has someone lighting for him at home. According to Rav Soloveitchik (cited in Bi’Ikvei Hatzon 20:2) one cannot light as a guest unless one has been there for 8 days because the obligation is to light in one’s own house.
*The Rif ([[Shabbat]] 10a), ([[Chanukah]] 4:11), and Rosh ([[Shabbat]] 2:8) add that if the guest is staying in his own house with a separate doorway he must light by himself and can’t join with the host’s lighting because people seeing his doorway without [[Chanukah]] candles will suspect that he didn’t light. The S”A 677:1 rules that a guest must contribute a [[pruta]] to the host’s lighting and if he sleeps in separate house and eats with the host he should light by the doorway of the separate house. The Rama 677:1 comments that since nowadays we light inside one should light where one eats (meaning, if he eats with the host, he doesn’t have to light by the separate house where he is sleeping).
*The idea of suspicion is based on a later statement of Rav Huna in [[Shabbat]] 23a who says that if one has a house with doorways on two sides of the house one must light in both of them so that people don’t suspect that he didn’t light [[Chanukah]] candles. Rama 671:8 writes that since nowadays we light inside there’s no concern of suspicion and one does not have to light by both doorways. The Rama is accepted by many achronim including Mishna Brurah 671:54 and Yalkut Yosef 671:24.
*The Magen Avraham 677:3 (as explained by the Beiur Halacha s.v. LeAsmo) says that we only strict for the opinion of the Mahariv when the guest eats and sleeps in a separate house.
*Mishna Brurah 677:3 rules that in order to satisfy the opinion of the Mahariv it’s better for a guest to light by himself than to contribute a [[Measurements#Prutah|prutah]] to the host. This is also the opinion of the Nitei Gavriel ([[Chanukah]] 12:6). However, the Kaf HaChaim 677:11 comments that the suspicion introduced by the Mahariv doesn’t apply to Sephardim who don’t have the minhag that everyone in the house lights. The Aruch HaShulchan 677:2 also questions this stringency.
*Mishna Brurah 677:16 presents a minority opinion in the achronim that if one's wife already lit at home, he shouldn’t recite a bracha. Therefore, he says one should listen to someone else recite the [[brachot]] and then light.</ref>
# Some say that one may not light at a person’s house unless he stays there for all eight days of [[Chanukah]]. If one stays there for less time, he should give the host a [[prutah]] to fulfill his obligation. However, some say that as long as one stays there one ‘day’ one may light there.<ref> Beiur Halacha 677:1 s.v. BeMakom quotes the Pri [[Chadash]] 677:1 who says a guest and his whole family who stay at someone else’s home for all eight days of [[Chanukah]] should light at the place they are staying. Rabbi Hershel Schachter (oral communication, Halachipedia Article 5772 #4, B'ikvei Hatzon chapter 20 footnote 2) holds one must remain there all eight days in order to have some connection to that house to allow him to light there. When one stays for a shorter period, one should fulfill his obligation by giving a [[prutah]] to the host. Rav Elyashiv (Piskei Shemuot p. 134) holds that he needs to be there for at least 4 days of Chanuka to establish his residence there. Similarly, Rav Dovid Feinstein (Vdibarta Bam v. 2 p. 397) holds that if he stays for a few days he can light there. However, Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:18, 19) rules that if a guest stays at a person’s house for one day, he may light at that house. For example, if a person sleeps and eats at a house for [[Shabbat]] he can light there Friday afternoon. Chazon Ish (Shevut Yitzchak pg 110), Rav Vosner (Kovetz MeBet Levi Kislev 5757), Rav Shternbuch (Teshuvot V’Hanhagot 1:391), and Rav Navinsal (BYitzchak Yikra 677 Biur Halacha Bmakom) agree. This is also the opinion of Halachos of Chanukah by Rabbi Eider p. 38.</ref> Some say that everyone agrees if he's visiting someone in another town from his own, he is considered a guest to light there if he's there for one day according to everyone.<ref>Rav Dovid Feinstein (Vdibarta Bam v. 2 p. 397) writes that if he's a guest in another town then everyone agrees he's considered a guest even if he's there for one day. Since he's away from his house he establishes his residence at his host's house. Rav Shmuel Kamenetsky (Kovetz Halachot p. 193) agrees. Rav Dovid clarified that out of the city for this purpose is any trip that takes a real effort to get there. </ref>

==According to Sepharadim==
# According to Sepharadim, one who has someone lighting for him such as his wife or parent is exempt from lighting. Therefore, a Sephardic yeshiva student fulfills his obligation with his parents’ lighting. Similarly, an orphaned Yeshiva student fulfills his obligation with the lighting of the Yeshiva. <Ref> Rav Ovadia Yosef (Yechave Daat 6:43, and Chazon Ovadia [[Chanukah]] pg 144). Rav Ovadyah Yosef in Sh”t Yachave Daat 6:43, Chazon Ovadyah ([[Chanukah]] pg 144) rules a Sephardic yeshiva student fulfills his obligation with his parent’s lighting. He adds that even if one wants to light, he would not be allowed to say the bracha. Rav Shlomo Zalman (Shalmei Moed pg 204) adds that this is true for Sephardim even if there is a time difference. Rav Ovadia (Chazon Ovadia pg 150, see also Yalkut Yosef [[Chanukah]] pg. 161) says that in a case where the son will light before his parents, such as if he is in [[Israel]] while his parents are in the United States, the son can light with a bracha if he so desires. The Torat HaMoadim 2:8 adds that an orphan Yeshiva student fulfills his obligation with the lighting of the Yeshiva, but a guest for whom no one is lighting should give his host a [[prutah]] to join with his lighting. For more background see [[Lighting_Chanukah_Candles#A_Yeshiva_Student]]. </ref>
# A guest, who has no one lighting for him, should give his host a [[prutah]] to join. According to Sepharadim he is not allowed to be stringent and light himself if he is a guest that is staying over for free.<ref>Torat Hamoadim 2:12 writes that even though many rishonim imply that even though it is an option to join with a prutah it is a better option to light oneself that is only true if one is paying for staying there. However, if one is staying there for free potentially one automatically fulfills one's obligation and as such one can't have intention not to fulfill one's obligation.</ref>
# According to Sepharadim, a guest who is not independent of the homeowner (such as where one doesn’t pay for expenses or he only pays for some expenses but not for every need) should give his host a [[Measurements#Prutah|prutah]] to join with his lighting. He may not have intention not to fulfill his obligation with the owner’s lighting and then light himself with a Bracha, however, he is allowed to light by himself without a Bracha. <ref> Torat Moadim 2:12 writes that for Sephardim since some authorities hold that he is included in the household members even without giving a [[Measurements#Prutah|prutah]] and so he is exempt with the owner’s lighting, one shouldn’t light independently because of Safek [[Brachot]]. Yalkut Yosef 677:10 (English edition) seems to agree. However, Torat HaMoadim 2:8 points out that this is only for a regular guest but an orphan Yeshiva student fulfills his obligation with the lighting of the Yeshiva. </ref>

==Staying Over for Shabbat==
# If a person (and his family if he's married) is staying over at his parents (or in-laws or the like) for Shabbat, according to most poskim, he can light there on Friday afternoon.<ref> Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:18, 19) rules that if a guest stays at a person’s house for one day, he may light at that house. For example, if a person sleeps and eats at a house for [[Shabbat]] he can light there Friday afternoon. Chazon Ish (Shevut Yitzchak pg 110), Rav Vosner (Kovetz MeBet Levi Kislev 5757), Rav Shternbuch (Teshuvot V’Hanhagot 1:391), and Rav Navinsal (BYitzchak Yikra 677 Biur Halacha Bmakom) agree.</ref> According to some poskim he should join with the lighting of his parents by giving them a prutah.<ref>Rabbi Hershel Schachter (oral communication, Halachipedia Article 5772 #4, B'ikvei Hatzon chapter 20 footnote 2) holds one must remain there all eight days in order to have some connection to that house to allow him to light there. When one stays for a shorter period, one should fulfill his obligation by giving a [[prutah]] to the host.</ref> According to Sepharadim if he is staying at his in-laws or parents he should fulfill his obligation with the lighting of his parents or in-laws and not light himself. It is preferable to give them a prutah to join with them. <ref>Torat Hamoadim 3:11, Yalkut Yosef 677:10 (English edition). Yalkut Yosef (5773 edition, 677:10-11) writes that someone staying at their parents or in-laws should not light themselves. Even though some say that if they have their own room they can light themselves, that isn't the case nowadays. The only reason to require lighting if someone has a private room is because of the concern that others will suspect him of not lighting candles. Nowadays we don't light for that concern because people light inside. Even if a person wanted to light in their private room or have intention not to fulfill their mitzvah with the lighting of their parents or in-laws they may not light with a bracha.</ref>
# If a person was at his parents or the like for Shabbat he can light there or join with his parents' lighting on Motzei Shabbat as long as he stays there for 30 minutes after the candles are lit. <ref>Rav Shternbuch (Sh"t Teshuvot Vihanhagot 1:394) adds that if on Motzaei [[Shabbat]] one will not arrive home before “tichle regel” one can even light in the house that one was at for Shabbat, but should try to stay there for a half hour. Rav Nevinsal (BYitzchak Yikra 677 Biur Halacha Bmakom) quoting Rav Shlomo Zalman Auerbach held that on Motzei Shabbat one can't light in the house one was at for Shabbat unless one is going to stay there for a half hour.</ref> Sephardic poskim hold that he should light when he gets back home.<ref>Chazon Ovadia Chanuka p. 155, Yalkut Yosef 677:11 (English edition), Or Letzion 4:47:5</ref>

== Eating Over for Friday Night ==
# If a person is staying home for Shabbat and is just eating the Friday night meal somewhere else, he should light at home before Shabbat (after Plag Mincha) so that the candles stay lit for a half hour after Tzet Hakochavim. He should not light at the host's house.<ref> Leket Yosher p. 152b, Magen Avraham 677:7, Taz 677:2, Mishna Brurah 677:12, Kaf Hachaim 677:21, Yalkut Yosef 672:11, Rav Shmuel Kamenetsky (Kovetz Halachot p. 193). Rashba (responsa 1:542) writes that if there's a choice to light at the place where he eats or sleeps, he should light where he eats. Rama 677:1 codifies Rashba. Taz clarifies that Rashba is referring to a case where he regularly eats in one place and sleeps in another. In that case, he should light where he eats. However, if he is going to sleep at home and one time is eating a meal somewhere else, obviously he must light at home and not where he's eating because his home is his primary residence. If he were to light in the host's house it is like he light in the middle of the street and he doesn't fulfill his obligation. However, Rabbi Moshe Levi (Tefillah L'moshe 2:50) argues with Taz and writes that it is acceptable to light even not in one's house. He writes that in this case it is impossible to join with a pruta since he's not a guest for a long enough amount of time, but he can light himself where he's eating dinner and he should do that. </ref>
# An unmarried yeshiva bachur who is invited out Friday night can join in the lighting of his host if he's there when they're lighting, even though he's going to go back to the dorms to sleep that night.<ref>Orchot Chanuka p. 186 quotes Rav Shlomo Zalman that an unmarried yeshiva bachur eating out Friday night can join with the lighting of the house he's eating at if he's there when they light. This isn't similar to Magen Avraham 677:7 who writes that one cannot join a host if he's just eating there one meal. In that case, his home is his primary residence, but a yeshiva bachur doesn't really live in the dorm. So when he's away for the Friday night meal he can join in their lighting.</ref>

==Giving a [[Measurements#Prutah|prutah]] to the host==
# If one is fulfilling one’s obligation by giving the host a [[Measurements#Prutah|prutah]] (a few cents) <ref> S”A CM 88:1 says a [[Measurements#Prutah|prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[Measurements#Prutah|prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). See Halachos of Other People’s Money (Rabbi Bodner pg 150). </ref>one should make sure to
## give a [[Measurements#Prutah|prutah]] every night or acquire a portion of the oil and wicks of all of the nights <ref> Beiur Halacha 677:1 s.v. LeHishtatef, Nitei Gavriel 12:2 </ref>,
## make a kinyan (such as raising it up) to acquire the oil and wicks <ref> Shaar HaTziyun 677:9, Nitei Gavriel 12:3 </ref>,
## listen to the host make the [[Brachot]] <ref> Mishna Brurah 677:4, Nitei Gavriel 12:5 </ref>, and
# Some say that the host should add a little oil because of the guest. <Ref>Mishna Brurah 677:3, Torat HaMoadim 2:1, Yad Aharon 677, Sh”t Ginat Veradim (Gan HaMelech 40), and Pri Megadim (A”A 677:1) rule that any amount is sufficient. This is in opposition to the opinion of the Eliyah Rabba (677:1,2) who says that one must chip in the amount of oil to burn for a half hour. Rav Nevinsal (B'Yitzchak Yikra 677:3) explains that the host should have thicker wicks to have a brighter light instead of adding oil to burn longer. </ref>
# The host can give the guest the oils and wicks as a gift (and the guest doesn’t have to give the host a [[Measurements#Prutah|prutah]]). <ref> Sh”t HaRashba 1:542, Magen Avraham 677:1, Pri [[Chadash]] 677:1, Eliyah Raba 677:2, Derech HaChaim 677:2, Mishna Brurah 677:3 say that the host can give the guest the portion even as a gift. </ref>
# If a person is staying over at someone's house for free, some say that he doesn't need to actually give a prutah since the homeowner is going to light for him for free (as a gift).<ref>Rav Avigdor Neventzal in BeYitzchak Yikareh 677:2</ref>
==If someone is lighting at home==
# A married man who is away from home during [[Chanukah]] and his wife is lighting at home, according to Ashkenazim, there is what to rely on light with a Bracha as long as one has in mind not to fulfill one’s obligation with one’s wife’s lighting. However, it’s preferable to either hear the Bracha from someone else and then light or make sure to light before one’s wife. According to Sephardim, one is exempt with one’s wife’s lighting and if one wants to be strict and light one may only light without a Bracha, even if they have in mind not to fulfill their mitzvah with one’s wife’s lighting. <ref>
* Sh”t Trumat HaDeshen 101 writes that a married man who is away from home during [[Chanukah]] and his wife is lighting at home and his wife is lighting at home, he is still allowed to light with a Bracha to fulfill the mitzvah of Mehardin (performing the mitzvah in the best possible way). Rama 677:3 rules like the Trumat HaDeshen and writes that such is the minhag. See Agur 1036. However, the Bet Yosef 677:3 writes that not to rely on the Trumat HaDeshen because it is an unnecessary Bracha (Bracha Sheina Tzaricha).
* The Sh”t Maharil 145 agrees that one may light at the place one is staying even if one’s wife is lighting at home but adds that this is only where one has in mind not to fulfill one’s obligation with one’s wife’s lighting. This is also the ruling of the Levush 677:1, and Magen Avraham 677:9. See also Olat [[Shabbat]] 677:1, and Rav Shalom Mashash in Sh”t Tevuot Shemesh O”C 7 who agree with this approach.
* However, Sh”t Maharshal 85 argues on the Maharil saying that one fulfills one’s obligation with one’s wife’s lighting at home even if one has intent not to fulfill one’s obligation. The Taz 677:9 who doesn’t understand the Maharshal and defends the Maharil explaining why it’s not considered an unnecessary Bracha. The Chida in Birkei Yosef 677:2 explains the approach of the Bet Yosef saying that by other [[Brachot]] where there is a personal obligation one may have intent not to fulfill one’s obligation, however, by [[Chanukah]] the obligation is for the house to have lit candles and so one’s intent not to fulfill one’s obligation is useless. [See Pri [[Chadash]] 677:1, Mateh Moshe (Siman 983), Sh”t Zera Emet 1:97, Kaf HaChaim 677:25, Chaye Adam 154:33, Maamer Mordechai 677:5, Sh”t Sadeh Eretz O”C 42, Sh”t Chesed LeAvraham Alkelai O”C 24, and Sh”t Zivchei Tzedek 2:37 who agree with this approach of the Chida.] Sh”t Yechave Daat 6:43 quoting Rav Ezra Attiah, and Torat HaMoadim 2:6 rule like the Bet Yosef that one should not have in mind not to fulfill one’s obligation. Yalkut Yosef 677:8 rules that a married man fulfills his obligation with the lighting of his wife and if he wants to be strict to light where he is staying he should light without a Bracha.
* Mishna Brurah 677:15-6 writes that many achronim agree with the Maharil and there is what to rely on but because of those who argue it’s preferable that either one hear the Bracha from someone else and then light or make sure to light before one’s wife. </ref>
# Someone in a city that’s totally not Jewish, some say that even if his family is lighting for him at home he should light with a bracha, while others disagree. <ref> S”A 677:3 writes “some say to light with a bracha when in a city that totally not Jewish” based on Orchot Chaim ([[Chanukah]] 13,18) and Mordechai 267. So writes Sh”t She’erit Yosef 73e. The Pri [[Chadash]] 677:3 argues that one shouldn’t rely on this to make a bracha since it’s not an obligation. [This is similar to the Bet Yosef 677:1 who argued against the Trumat Hadeshen 101 who says that a guest who was married was allowed to light on his own for Hiddur Mitzvah because, says the Bet Yosef, one shouldn’t rely on this to make an unnecessary bracha.] Buir HaGra 677:3 argues similarly. Mishna Brurah 677:14 agrees. On the other hand, Chazon Ovadyah pg 158-60 says that the Bet Yosef 677:3 only quotes the Orchot Chaim and Mordechai without anyone who argues and then rules that way in S”A implying that no one disagrees. The difference between the a guest and this traveler is as the Mamer Mordechai 677:4 explains that the guest can’t light if there’s already a Pirsume Nisa and he’s fulfilled his obligation with his wife’s lighting, but a traveler has an obligation of Pirsume Nisa even if his wife is lighting because no one around is lighting. The Shulchan Gavoha 677:5, Chasidei David Chasan pg 61b, Chelko Shel Yedid pg 48b, Sh”t [[Besamim]] Rosh 343, Chazon Ovadyah, and Moed Kol Chai 27:49 agree. Why did S”A begin the halacha with words “some say”? Mamer Mordechai says it’s because S”A was unsure about this. Yet, Chazon Ovadyah responds that the S”A was concerned for those rishonim who disagreed with the Orchot Chaim and Mordechai and are quoted by the Meiri. </ref>
==Other laws of a guest==
# A guest who is relying on the home owner and the home owner asks him to light, he can light for everyone with a bracha. <ref> Torat HaMoadim 2:13 quoting his father, Rav Ovadiah, based on the fact that one can appoint a Shaliach to light for him and all the more so if the Shaliah is a household member. This is also the opinion of Rav Elyashiv (Kuntres Halichot VeHanhagot, quoted in Halichot Yosef pg 244), Sefer [[Chanukah]] of Rav Kenievsky 13:14b. </ref>
# A guest of a motel or hotel which is just for guests and not a home owner, needs to light for himself (unless there is someone lighting for him at home). <ref> Torat HaMoadim 2:14 says a hotel guest doesn’t have the laws of a guest at his friend’s house because he’s not living with the owner of the house and he’s renting his own room. This is also the opinion of the Chovat Hadar 39. Implied from Piskei Riaz ([[Shabbat]] 23a), Piskei Rid ([[Shabbat]] 23a), and Shebolei HaLeket 185 that there’s an obligation on a renter even if it’s a just a room in a house. </ref>
# Two people who live in a one apartment if they eat together and pay for the food together, they should light one set of candles (in which they both have a potion) and switch off with who should do the Bracha. If they pay for their own food separately even if they are family members they should light separately. <ref> Sefer Pardes Gadol 199e, Sh”t Maaseh Geonim 44, and Shiboeli HaLeket 185 bring a dispute between Rabbenu David who hold that two people living in one house should light separately and Rabbotenu who said that they can light together. Torat Hamoadim 2:17 explains that this dispute concerns two people who have separate funds for food because otherwise it’s untenable why Rabbenu David requires separate lighting, however if they didn’t separate the cost of food everyone agrees that they can light together. Magid Mishna ([[Chanukah]] 4:4), Pri Chadash 677:1, Sh”t Shaarei Yehoshua O”C 7:4 agree with Rabbenu David. However, Sefer HaTrumah 229, Eliyahu Zuta 671:6 in name of Tosfot, Levush 677:3, Pri Megamdim A”A 678:3, and Ben Ish Chai Vayeshev 17 agree with Rabbotenu. Mishna Brurah in Beiur Halacha (677:1 D”H Imo) quotes this dispute and doesn’t rule on it. Torat HaMoadim 2:17 advises that since everyone agrees that one can light separately and it’s dispute whether one can light together one should light separately to satisfy all opinions. </ref>
# Someone who doesn’t have a house and isn’t a dependent of someone’s house, can’t light candles. If he eats at someone’s house, he can light without a bracha or join in the lighting of the owner (by paying for a portion of the candles). However, he can make the [[Brachot]] HaRoeh for seeing the candles (She’assa Nisim and Shechianu on the first night). <ref> Rav Moshe Feinstein in Igrot Moshe Y”D 3:14(5) based on Rashi (23a s.v. HaRoeh) and Torat HaMoadim 2:18 based on Tosfot ([[Sukkah]] 46a s.v. HaRoeh) rule that someone who doesn’t have a house doesn’t light and can only make [[Brachot]] HaRoah. Chovat Hadar 2:1 writes that there's a personal obligation to light besides for the obligation linked to the house and if a person doesn't have a house or isn't at home he is obligated in the mitzvah of Chanuka candles. [It seems, Sh”t Tzitz Eliezer 15:29 holds one should light even if he doesn’t have a house.] Bach 677 s.v. “U’Mah Shekatav HaRosh” implies if not for suspicion one can light in the place he ate. However, Taz 677:2 argues that one can not light in the place he ate. Thus one can only light without a Bracha (Safek [[Brachot]] Lehakel). </ref>

==Links==
* [http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]
==Sources==
<references/>

[[Category:Chanukah]]
[[Category:Holidays]]

Where Does a Guest Light Chanuka Candles?

2024-12-23T09:20:54Z

Dlhanon: /* According to Sephardim */

==According to Ashkenazim==
# Someone who is a guest at another person’s house on [[Chanukah]], according to Ashkenazim, should light one’s own Chanukia (see footnote for background).<ref>#Rav Sheshet in Gemara [[Shabbat]] 23a states that a guest is obligated to light [[Chanukah]] candles. The Gemara then quotes Rabbi Zeira, who states that when he was a guest he used to contribute a [[prutah]]. After he got married, he no longer contributed a [[prutah]] because his wife lit the [[Chanukah]] lights at home. Accordingly, Shulchan Aruch 677:1 rules that a guest must contribute a [[Measurements#Prutah|prutah]] to the host’s lighting.
*Tur and Shulchan Aruch 677:1 rule that a guest must contribute a [[prutah]] to the host’s lighting. The Darkei Moshe 677:1 quotes the Sefer HaMinhagim (Rabbi Yitzchak Tirna, [[Chanuka]], pg 143, cited by Darkei Moshe 677:1) who says that even nowadays, a guest may fulfill his obligation by giving a [[prutah]] to the host.
*On the other hand, the Mahari Veil 31, also quoted by the Darkei Moshe, argues that since the minhag is that everyone in the house lights his own candles, if the guest doesn’t light on his own, there will be a suspicion that he didn’t light. Sh”t Maharil 145 agrees with the Mahariv. Mishna Brurah 677:3 rules that in order to satisfy the opinion of the Mahariv it is better for a guest to light on his own rather than contribute a [[prutah]] to the host. He adds (677:7) that this would be true even if he has someone lighting for him at home. According to Rav Soloveitchik (cited in Bi’Ikvei Hatzon 20:2) one cannot light as a guest unless one has been there for 8 days because the obligation is to light in one’s own house.
*The Rif ([[Shabbat]] 10a), ([[Chanukah]] 4:11), and Rosh ([[Shabbat]] 2:8) add that if the guest is staying in his own house with a separate doorway he must light by himself and can’t join with the host’s lighting because people seeing his doorway without [[Chanukah]] candles will suspect that he didn’t light. The S”A 677:1 rules that a guest must contribute a [[pruta]] to the host’s lighting and if he sleeps in separate house and eats with the host he should light by the doorway of the separate house. The Rama 677:1 comments that since nowadays we light inside one should light where one eats (meaning, if he eats with the host, he doesn’t have to light by the separate house where he is sleeping).
*The idea of suspicion is based on a later statement of Rav Huna in [[Shabbat]] 23a who says that if one has a house with doorways on two sides of the house one must light in both of them so that people don’t suspect that he didn’t light [[Chanukah]] candles. Rama 671:8 writes that since nowadays we light inside there’s no concern of suspicion and one does not have to light by both doorways. The Rama is accepted by many achronim including Mishna Brurah 671:54 and Yalkut Yosef 671:24.
*The Magen Avraham 677:3 (as explained by the Beiur Halacha s.v. LeAsmo) says that we only strict for the opinion of the Mahariv when the guest eats and sleeps in a separate house.
*Mishna Brurah 677:3 rules that in order to satisfy the opinion of the Mahariv it’s better for a guest to light by himself than to contribute a [[Measurements#Prutah|prutah]] to the host. This is also the opinion of the Nitei Gavriel ([[Chanukah]] 12:6). However, the Kaf HaChaim 677:11 comments that the suspicion introduced by the Mahariv doesn’t apply to Sephardim who don’t have the minhag that everyone in the house lights. The Aruch HaShulchan 677:2 also questions this stringency.
*Mishna Brurah 677:16 presents a minority opinion in the achronim that if one's wife already lit at home, he shouldn’t recite a bracha. Therefore, he says one should listen to someone else recite the [[brachot]] and then light.</ref>
# Some say that one may not light at a person’s house unless he stays there for all eight days of [[Chanukah]]. If one stays there for less time, he should give the host a [[prutah]] to fulfill his obligation. However, some say that as long as one stays there one ‘day’ one may light there.<ref> Beiur Halacha 677:1 s.v. BeMakom quotes the Pri [[Chadash]] 677:1 who says a guest and his whole family who stay at someone else’s home for all eight days of [[Chanukah]] should light at the place they are staying. Rabbi Hershel Schachter (oral communication, Halachipedia Article 5772 #4, B'ikvei Hatzon chapter 20 footnote 2) holds one must remain there all eight days in order to have some connection to that house to allow him to light there. When one stays for a shorter period, one should fulfill his obligation by giving a [[prutah]] to the host. Rav Elyashiv (Piskei Shemuot p. 134) holds that he needs to be there for at least 4 days of Chanuka to establish his residence there. Similarly, Rav Dovid Feinstein (Vdibarta Bam v. 2 p. 397) holds that if he stays for a few days he can light there. However, Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:18, 19) rules that if a guest stays at a person’s house for one day, he may light at that house. For example, if a person sleeps and eats at a house for [[Shabbat]] he can light there Friday afternoon. Chazon Ish (Shevut Yitzchak pg 110), Rav Vosner (Kovetz MeBet Levi Kislev 5757), Rav Shternbuch (Teshuvot V’Hanhagot 1:391), and Rav Navinsal (BYitzchak Yikra 677 Biur Halacha Bmakom) agree. This is also the opinion of Halachos of Chanukah by Rabbi Eider p. 38.</ref> Some say that everyone agrees if he's visiting someone in another town from his own, he is considered a guest to light there if he's there for one day according to everyone.<ref>Rav Dovid Feinstein (Vdibarta Bam v. 2 p. 397) writes that if he's a guest in another town then everyone agrees he's considered a guest even if he's there for one day. Since he's away from his house he establishes his residence at his host's house. Rav Shmuel Kamenetsky (Kovetz Halachot p. 193) agrees. Rav Dovid clarified that out of the city for this purpose is any trip that takes a real effort to get there. </ref>

==According to Sepharadim==
# According to Sepharadim, one who has someone lighting for him such as his wife or parent is exempt from lighting. Therefore, a Sephardic yeshiva student fulfills his obligation with his parents’ lighting. Similarly, an orphaned Yeshiva student fulfills his obligation with the lighting of the Yeshiva. <Ref> Rav Ovadia Yosef (Yechave Daat 6:43, and Chazon Ovadia [[Chanukah]] pg 144). Rav Ovadyah Yosef in Sh”t Yachave Daat 6:43, Chazon Ovadyah ([[Chanukah]] pg 144) rules a Sephardic yeshiva student fulfills his obligation with his parent’s lighting. He adds that even if one wants to light, he would not be allowed to say the bracha. Rav Shlomo Zalman (Shalmei Moed pg 204) adds that this is true for Sephardim even if there is a time difference. Rav Ovadia (Chazon Ovadia pg 150, see also Yalkut Yosef [[Chanukah]] pg. 161) says that in a case where the son will light before his parents, such as if he is in [[Israel]] while his parents are in the United States, the son can light with a bracha if he so desires. The Torat HaMoadim 2:8 adds that an orphan Yeshiva student fulfills his obligation with the lighting of the Yeshiva, but a guest for whom no one is lighting should give his host a [[prutah]] to join with his lighting. For more background see [[Lighting_Chanukah_Candles#A_Yeshiva_Student]]. </ref>
# A guest, who has no one lighting for him, should give his host a [[prutah]] to join. According to Sepharadim he is not allowed to be stringent and light himself if he is a guest that is staying over for free.<ref>Torat Hamoadim 2:12 writes that even though many rishonim imply that even though it is an option to join with a prutah it is a better option to light oneself that is only true if one is paying for staying there. However, if one is staying there for free potentially one automatically fulfills one's obligation and as such one can't have intention not to fulfill one's obligation.</ref>
# According to Sepharadim, a guest who is not independent of the homeowner (such as where one doesn’t pay for expenses or he only pays for some expenses but not for every need) should give his host a [[Measurements#Prutah|prutah]] to join with his lighting. He may not have intention not to fulfill his obligation with the owner’s lighting and then light himself with a Bracha, however, he is allowed to light by himself without a Bracha. <ref> Torat Moadim 2:12 writes that for Sephardim since some authorities hold that he is included in the household members even without giving a [[Measurements#Prutah|prutah]] and so he is exempt with the owner’s lighting, one shouldn’t light independently because of Safek [[Brachot]]. Yalkut Yosef 677:10 (English edition) seems to agree. However, Torat HaMoadim 2:8 points out that this is only for a regular guest but an orphan Yeshiva student fulfills his obligation with the lighting of the Yeshiva. </ref>

==Staying Over for Shabbat==
# If a person (and his family if he's married) is staying over at his parents (or in-laws or the like) for Shabbat, according to most poskim, he can light there on Friday afternoon.<ref> Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:18, 19) rules that if a guest stays at a person’s house for one day, he may light at that house. For example, if a person sleeps and eats at a house for [[Shabbat]] he can light there Friday afternoon. Chazon Ish (Shevut Yitzchak pg 110), Rav Vosner (Kovetz MeBet Levi Kislev 5757), Rav Shternbuch (Teshuvot V’Hanhagot 1:391), and Rav Navinsal (BYitzchak Yikra 677 Biur Halacha Bmakom) agree.</ref> According to some poskim he should join with the lighting of his parents by giving them a prutah.<ref>Rabbi Hershel Schachter (oral communication, Halachipedia Article 5772 #4, B'ikvei Hatzon chapter 20 footnote 2) holds one must remain there all eight days in order to have some connection to that house to allow him to light there. When one stays for a shorter period, one should fulfill his obligation by giving a [[prutah]] to the host.</ref> According to Sepharadim if he is staying at his in-laws or parents he should fulfill his obligation with the lighting of his parents or in-laws and not light himself. It is preferable to give them a prutah to join with them. <ref>Torat Hamoadim 3:11, Yalkut Yosef 677:10 (English edition). Yalkut Yosef (5773 edition, 677:10-11) writes that someone staying at their parents or in-laws should not light themselves. Even though some say that if they have their own room they can light themselves, that isn't the case nowadays. The only reason to require lighting if someone has a private room is because of the concern that others will suspect him of not lighting candles. Nowadays we don't light for that concern because people light inside. Even if a person wanted to light in their private room or have intention not to fulfill their mitzvah with the lighting of their parents or in-laws they may not light with a bracha.</ref>
# If a person was at his parents or the like for Shabbat he can light there or join with his parents' lighting on Motzei Shabbat as long as he stays there for 30 minutes after the candles are lit. <ref>Rav Shternbuch (Sh"t Teshuvot Vihanhagot 1:394) adds that if on Motzaei [[Shabbat]] one will not arrive home before “tichle regel” one can even light in the house that one was at for Shabbat, but should try to stay there for a half hour. Rav Nevinsal (BYitzchak Yikra 677 Biur Halacha Bmakom) quoting Rav Shlomo Zalman Auerbach held that on Motzei Shabbat one can't light in the house one was at for Shabbat unless one is going to stay there for a half hour.</ref> Sephardic poskim hold that he should light when he gets back home.<ref>Chazon Ovadia Chanuka p. 155, Yalkut Yosef 677:11 (English edition), Or Letzion 4:47:5</ref>

== Eating Over for Friday Night ==
# If a person is staying home for Shabbat and is just eating the Friday night meal somewhere else, he should light at home before Shabbat (after Plag Mincha) so that the candles stay lit for a half hour after Tzet Hakochavim. He should not light at the host's house.<ref> Leket Yosher p. 152b, Magen Avraham 677:7, Taz 677:2, Mishna Brurah 677:12, Kaf Hachaim 677:21, Yalkut Yosef 672:11, Rav Shmuel Kamenetsky (Kovetz Halachot p. 193). Rashba (responsa 1:542) writes that if there's a choice to light at the place where he eats or sleeps, he should light where he eats. Rama 677:1 codifies Rashba. Taz clarifies that Rashba is referring to a case where he regularly eats in one place and sleeps in another. In that case, he should light where he eats. However, if he is going to sleep at home and one time is eating a meal somewhere else, obviously he must light at home and not where he's eating because his home is his primary residence. If he were to light in the host's house it is like he light in the middle of the street and he doesn't fulfill his obligation. However, Rabbi Moshe Levi (Tefillah L'moshe 2:50) argues with Taz and writes that it is acceptable to light even not in one's house. He writes that in this case it is impossible to join with a pruta since he's not a guest for a long enough amount of time, but he can light himself where he's eating dinner and he should do that. </ref>
# An unmarried yeshiva bachur who is invited out Friday night can join in the lighting of his host if he's there when they're lighting, even though he's going to go back to the dorms to sleep that night.<ref>Orchot Chanuka p. 186 quotes Rav Shlomo Zalman that an unmarried yeshiva bachur eating out Friday night can join with the lighting of the house he's eating at if he's there when they light. This isn't similar to Magen Avraham 677:7 who writes that one cannot join a host if he's just eating there one meal. In that case, his home is his primary residence, but a yeshiva bachur doesn't really live in the dorm. So when he's away for the Friday night meal he can join in their lighting.</ref>

==Giving a [[Measurements#Prutah|prutah]] to the host==
# If one is fulfilling one’s obligation by giving the host a [[Measurements#Prutah|prutah]] (a few cents) <ref> S”A CM 88:1 says a [[Measurements#Prutah|prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[Measurements#Prutah|prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). See Halachos of Other People’s Money (Rabbi Bodner pg 150). </ref>one should make sure to
## give a [[Measurements#Prutah|prutah]] every night or acquire a portion of the oil and wicks of all of the nights <ref> Beiur Halacha 677:1 s.v. LeHishtatef, Nitei Gavriel 12:2 </ref>,
## make a kinyan (such as raising it up) to acquire the oil and wicks <ref> Shaar HaTziyun 677:9, Nitei Gavriel 12:3 </ref>,
## listen to the host make the [[Brachot]] <ref> Mishna Brurah 677:4, Nitei Gavriel 12:5 </ref>, and
# Some say that the host should add a little oil because of the guest. <Ref>Mishna Brurah 677:3, Torat HaMoadim 2:1, Yad Aharon 677, Sh”t Ginat Veradim (Gan HaMelech 40), and Pri Megadim (A”A 677:1) rule that any amount is sufficient. This is in opposition to the opinion of the Eliyah Rabba (677:1,2) who says that one must chip in the amount of oil to burn for a half hour. Rav Nevinsal (B'Yitzchak Yikra 677:3) explains that the host should have thicker wicks to have a brighter light instead of adding oil to burn longer. </ref>
# The host can give the guest the oils and wicks as a gift (and the guest doesn’t have to give the host a [[Measurements#Prutah|prutah]]). <ref> Sh”t HaRashba 1:542, Magen Avraham 677:1, Pri [[Chadash]] 677:1, Eliyah Raba 677:2, Derech HaChaim 677:2, Mishna Brurah 677:3 say that the host can give the guest the portion even as a gift. </ref>
# If a person is staying over at someone's house for free, some say that he doesn't need to actually give a prutah since the homeowner is going to light for him for free (as a gift).<ref>Rav Nevinsal in BYitzchak Yikra 677:2</ref>
==If someone is lighting at home==
# A married man who is away from home during [[Chanukah]] and his wife is lighting at home, according to Ashkenazim, there is what to rely on light with a Bracha as long as one has in mind not to fulfill one’s obligation with one’s wife’s lighting. However, it’s preferable to either hear the Bracha from someone else and then light or make sure to light before one’s wife. According to Sephardim, one is exempt with one’s wife’s lighting and if one wants to be strict and light one may only light without a Bracha, even if they have in mind not to fulfill their mitzvah with one’s wife’s lighting. <ref>
* Sh”t Trumat HaDeshen 101 writes that a married man who is away from home during [[Chanukah]] and his wife is lighting at home and his wife is lighting at home, he is still allowed to light with a Bracha to fulfill the mitzvah of Mehardin (performing the mitzvah in the best possible way). Rama 677:3 rules like the Trumat HaDeshen and writes that such is the minhag. See Agur 1036. However, the Bet Yosef 677:3 writes that not to rely on the Trumat HaDeshen because it is an unnecessary Bracha (Bracha Sheina Tzaricha).
* The Sh”t Maharil 145 agrees that one may light at the place one is staying even if one’s wife is lighting at home but adds that this is only where one has in mind not to fulfill one’s obligation with one’s wife’s lighting. This is also the ruling of the Levush 677:1, and Magen Avraham 677:9. See also Olat [[Shabbat]] 677:1, and Rav Shalom Mashash in Sh”t Tevuot Shemesh O”C 7 who agree with this approach.
* However, Sh”t Maharshal 85 argues on the Maharil saying that one fulfills one’s obligation with one’s wife’s lighting at home even if one has intent not to fulfill one’s obligation. The Taz 677:9 who doesn’t understand the Maharshal and defends the Maharil explaining why it’s not considered an unnecessary Bracha. The Chida in Birkei Yosef 677:2 explains the approach of the Bet Yosef saying that by other [[Brachot]] where there is a personal obligation one may have intent not to fulfill one’s obligation, however, by [[Chanukah]] the obligation is for the house to have lit candles and so one’s intent not to fulfill one’s obligation is useless. [See Pri [[Chadash]] 677:1, Mateh Moshe (Siman 983), Sh”t Zera Emet 1:97, Kaf HaChaim 677:25, Chaye Adam 154:33, Maamer Mordechai 677:5, Sh”t Sadeh Eretz O”C 42, Sh”t Chesed LeAvraham Alkelai O”C 24, and Sh”t Zivchei Tzedek 2:37 who agree with this approach of the Chida.] Sh”t Yechave Daat 6:43 quoting Rav Ezra Attiah, and Torat HaMoadim 2:6 rule like the Bet Yosef that one should not have in mind not to fulfill one’s obligation. Yalkut Yosef 677:8 rules that a married man fulfills his obligation with the lighting of his wife and if he wants to be strict to light where he is staying he should light without a Bracha.
* Mishna Brurah 677:15-6 writes that many achronim agree with the Maharil and there is what to rely on but because of those who argue it’s preferable that either one hear the Bracha from someone else and then light or make sure to light before one’s wife. </ref>
# Someone in a city that’s totally not Jewish, some say that even if his family is lighting for him at home he should light with a bracha, while others disagree. <ref> S”A 677:3 writes “some say to light with a bracha when in a city that totally not Jewish” based on Orchot Chaim ([[Chanukah]] 13,18) and Mordechai 267. So writes Sh”t She’erit Yosef 73e. The Pri [[Chadash]] 677:3 argues that one shouldn’t rely on this to make a bracha since it’s not an obligation. [This is similar to the Bet Yosef 677:1 who argued against the Trumat Hadeshen 101 who says that a guest who was married was allowed to light on his own for Hiddur Mitzvah because, says the Bet Yosef, one shouldn’t rely on this to make an unnecessary bracha.] Buir HaGra 677:3 argues similarly. Mishna Brurah 677:14 agrees. On the other hand, Chazon Ovadyah pg 158-60 says that the Bet Yosef 677:3 only quotes the Orchot Chaim and Mordechai without anyone who argues and then rules that way in S”A implying that no one disagrees. The difference between the a guest and this traveler is as the Mamer Mordechai 677:4 explains that the guest can’t light if there’s already a Pirsume Nisa and he’s fulfilled his obligation with his wife’s lighting, but a traveler has an obligation of Pirsume Nisa even if his wife is lighting because no one around is lighting. The Shulchan Gavoha 677:5, Chasidei David Chasan pg 61b, Chelko Shel Yedid pg 48b, Sh”t [[Besamim]] Rosh 343, Chazon Ovadyah, and Moed Kol Chai 27:49 agree. Why did S”A begin the halacha with words “some say”? Mamer Mordechai says it’s because S”A was unsure about this. Yet, Chazon Ovadyah responds that the S”A was concerned for those rishonim who disagreed with the Orchot Chaim and Mordechai and are quoted by the Meiri. </ref>
==Other laws of a guest==
# A guest who is relying on the home owner and the home owner asks him to light, he can light for everyone with a bracha. <ref> Torat HaMoadim 2:13 quoting his father, Rav Ovadiah, based on the fact that one can appoint a Shaliach to light for him and all the more so if the Shaliah is a household member. This is also the opinion of Rav Elyashiv (Kuntres Halichot VeHanhagot, quoted in Halichot Yosef pg 244), Sefer [[Chanukah]] of Rav Kenievsky 13:14b. </ref>
# A guest of a motel or hotel which is just for guests and not a home owner, needs to light for himself (unless there is someone lighting for him at home). <ref> Torat HaMoadim 2:14 says a hotel guest doesn’t have the laws of a guest at his friend’s house because he’s not living with the owner of the house and he’s renting his own room. This is also the opinion of the Chovat Hadar 39. Implied from Piskei Riaz ([[Shabbat]] 23a), Piskei Rid ([[Shabbat]] 23a), and Shebolei HaLeket 185 that there’s an obligation on a renter even if it’s a just a room in a house. </ref>
# Two people who live in a one apartment if they eat together and pay for the food together, they should light one set of candles (in which they both have a potion) and switch off with who should do the Bracha. If they pay for their own food separately even if they are family members they should light separately. <ref> Sefer Pardes Gadol 199e, Sh”t Maaseh Geonim 44, and Shiboeli HaLeket 185 bring a dispute between Rabbenu David who hold that two people living in one house should light separately and Rabbotenu who said that they can light together. Torat Hamoadim 2:17 explains that this dispute concerns two people who have separate funds for food because otherwise it’s untenable why Rabbenu David requires separate lighting, however if they didn’t separate the cost of food everyone agrees that they can light together. Magid Mishna ([[Chanukah]] 4:4), Pri Chadash 677:1, Sh”t Shaarei Yehoshua O”C 7:4 agree with Rabbenu David. However, Sefer HaTrumah 229, Eliyahu Zuta 671:6 in name of Tosfot, Levush 677:3, Pri Megamdim A”A 678:3, and Ben Ish Chai Vayeshev 17 agree with Rabbotenu. Mishna Brurah in Beiur Halacha (677:1 D”H Imo) quotes this dispute and doesn’t rule on it. Torat HaMoadim 2:17 advises that since everyone agrees that one can light separately and it’s dispute whether one can light together one should light separately to satisfy all opinions. </ref>
# Someone who doesn’t have a house and isn’t a dependent of someone’s house, can’t light candles. If he eats at someone’s house, he can light without a bracha or join in the lighting of the owner (by paying for a portion of the candles). However, he can make the [[Brachot]] HaRoeh for seeing the candles (She’assa Nisim and Shechianu on the first night). <ref> Rav Moshe Feinstein in Igrot Moshe Y”D 3:14(5) based on Rashi (23a s.v. HaRoeh) and Torat HaMoadim 2:18 based on Tosfot ([[Sukkah]] 46a s.v. HaRoeh) rule that someone who doesn’t have a house doesn’t light and can only make [[Brachot]] HaRoah. Chovat Hadar 2:1 writes that there's a personal obligation to light besides for the obligation linked to the house and if a person doesn't have a house or isn't at home he is obligated in the mitzvah of Chanuka candles. [It seems, Sh”t Tzitz Eliezer 15:29 holds one should light even if he doesn’t have a house.] Bach 677 s.v. “U’Mah Shekatav HaRosh” implies if not for suspicion one can light in the place he ate. However, Taz 677:2 argues that one can not light in the place he ate. Thus one can only light without a Bracha (Safek [[Brachot]] Lehakel). </ref>

==Links==
* [http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]
==Sources==
<references/>

[[Category:Chanukah]]
[[Category:Holidays]]

Lighting in Shul

2024-12-23T09:19:12Z

Dlhanon: /* Other Public Gatherings */

The practice is to light [[Chanukah]] [[Lighting Chanukah Candles|candles]] in Shul between [[Mincha]] and [[Mariv]] with a bracha since it’s a very old Minhag so there’s Pirsume Nisa to those in Shul during [[Mariv]]. <ref>Tur, S”A 671:7, Yalkut Yosef 671:1. Sh"t Melamed Lehoil OC 121 points out that this minhag is not mentioned by any of the earlier mainstream Rishonim like the Rif, the rosh, the rambam and the first one to mention it is the Baal Haitur 2:Hilchot [[Chanukah]] 114b, but doesn't mention if we should say a beracha. Shibbolei Haleket 185 questions the minhag and says that for sure one shouldn't light with a beracha. However, Sh"t Rivash 111 (quoted in Beit Yosef 671) says that this lighting is to fulfill the obligation publicly since nowadays we light inside and this is a strong minhag that's done for the purpose of pirsumei nisa and therefore requires a beracha. Beiur Halacha 671 “ubibet haknesset” notes that we don’t paskin like the rivash’s reason because we light in shul even in places where we can light outside. Orchot Chayim Hilchot [[Chanukah]] Ot 17 says that the minhag developed so that those who didn't know how to light could fulfill their obligation in shuls. Sdei Chemed Asifat Dinim [[Chanukah]] 24 notes that this is the primary reason for the lighting. Sefer hamanhig 148 (pg. 531) says that the lighting is zecher lamikdash and a shul is considered a mikdash miat (based on the gemara in megilla 29a's interpretation of the pasuk in Yechezkel 11:16. Beit yosef 671 quotes the Kol Bo 44 as saying the reason is to fulfill the obligation of those who weren't doing it otherwise, like we did for [[Kiddush]] in shul on Friday night and that is is a special pirsum hanes. Mor Uketzia 672 expounds on this point. See also Kaf Hachaim 671:70.
Many Achronim including Sh"t Chacham Tzvi 88 question how S”A could say that one can make a bracha for such a lighting which is only a Minhag [Because of this question the Pri [[Chadash]] says to light without a bracha]. Further the Ravyah quoted by the Bet Yosef 671 says that since it’s only a Minhag we (Ashkenazim) only make a bracha because it’s a Minhag and Ashkenazim make a bracha on Minhag, like [[Hallel]] on [[Rosh Chodesh]]. However, according to Sephardim who don’t make [[Brachot]] on a Minhag, how can S”A rule to make a bracha in Shul? 
One answer (brought by Yalkut Yosef 671) is that it’s meant to fulfill the obligation (by saying Birchat HaRoah) of those who don’t have a house and can’t light, based on Orchot Chaim Ot 17. Secondly, Sh”t Rivash 111 says it’s done to fulfill the obligation publicly since nowadays we light inside and that this is a strong Minhag that’s done for the purpose of Pirsume Nisa and requires a bracha. [A third answer that we clearly don’t pasken like is that the Sherit Yosef who says that by [[Chanukah]] candles we go Safek [[Brachot]] LeHachmir.] Kaf Hachaim 671:70 answers based on the Gra 671:7 that it requires a beracha since it is a special fulfillment of Pirsumei Nisa, like [[Hallel]] on the first night of [[pesach]]. See Sh"t Yabea Omer 7:57 for other answers to this question. </ref>

==When should one light Chanukah candles in the Shul?==

#The congregation should light [[Chanukah]] Candles between [[Mincha]] and [[Mariv]] even if it means lighting at sunset ([[Shekiyah]]) because the congregation would leave right after [[Mariv]] and there wouldn’t be Pirsume Nisa for the candles.<ref>Rashba ([[Shabbat]] 21b) says that if one wants he can light at Shkiah because there’s also Pirsume Nisa then. Orchot Chaim ([[Chanukah]] 15), Ritva and Ran on [[Shabbat]] 21b. Rashba ([[Shabbat]] 21a), Ritva ([[Shabbat]] 21a), Ran ([[Shabbat]] 21a), Orchot Chaim ([[Chanukah]] 15), and Bach 672 say that one can light earlier than the proper time to light (Tzet for Sephardim, [[Shekiah]] for some Ashkenazim) because if one delayed lighting in Shul until after [[Mariv]] people would leave and there wouldn’t be Pirsume Nisa. Bach 672 says in Shul the Shaliach Tzibbur can light at Shkiah. Sh”t Shev Yacov 22 pg 28a says it’s established to light between [[Mincha]] and [[Mariv]] (and so says Avudraham 54d) and the reason is that if they light after [[Mariv]] the whole congregation would leave. Sh”t Zivchai Tzedek (O”C 2:29,3:112 pg 213) writes that that was the Minhag of Bagdad based on the Yesh Omerim of S”A 672:2. This is also the opinion of Chazon Ovadyah pg 69 and records that such is the Minhag Yerushalayim. Sh”t Shraga HaMeir 7:44 says that if the congregation forgot to light in between [[Mincha]] and [[Mariv]] they should light before Alenu so there’s a [[minyan]] still there. See also Yeraim 102e. </ref>
#If a Shul has a few minyanim for [[Maariv]], the Menorah should remain lit from before the first [[minyan]] until after the last [[minyan]] <ref>Rav Chaim Kanievsky quoted in Sefer Yimei [[Hallel]] ViHodaah page 299 footnote 53. He adds that if the Menorah burned out, or if the last [[minyan]] is much later than the first [[minyan]], it should indeed be lit again before the last [[minyan]] with the [[berachot]]. [http://www.dailyhalacha.com/displayRead.asp?readID=2797 Rabbi Eli Mansour] writes that if the menorah burnt out it should be lit again but without a beracha. see also Sh"t Yabea Omer 7:57 on the minhag of the Musayof Shul.</ref>
#Ideally one should not extinguish the menorah in shul until it has lit for a half hour since some say a guest can fulfill his obligation and since it is zecher lamikdash. If one is afraid of a fire, or that one may steal the Menorah, one may extinguish the Shul's Menorah even if the 1/2 hour didn't pass yet.<ref>Sh"t Rivevot Ephraim 3:453,5:432, Sh"t Shevet HaLevi 8:156 </ref>

==Lighting in Shul in the Morning==

#There is a practice to light in shul in the morning for [[Shacharit]] without a bracha.<ref>Pri Megadim Eshel Avraham 670:2, Yalkut Yosef (Moadim pg 205), Shearim Mitzuyanim Bihalacha 139:19, Sh"t Melamed Lehoil OC 121, [http://www.neveh.org/chanukah/chanuka2.html Rav Yoel Schwartz] </ref>
#Two of the reasons given for this practice are: since we lit in the Shul in order to fulfill Pirsumei Nisa and we only light it for Maariv we don't light for the requisite 30 minutes and so we make up for it during the day. Alternatively, we light in the Shul corresponding to the lighting of the Bet Hamikdash and according to the Rambam<ref>Rambam Tamidin Umusafin 3, Mitzvah Aseh 25. See further Rashba teshuva 79, 309</ref> they lit the Menorah in the Bet Hamikdash at night and the morning.<ref>Melamed Lhoil OC 121</ref>

==Fulfilling one's obligation of candle lighting with the lighting in the Shul==

#One doesn’t fulfill his obligation with the lighting in Shul even if one did the lighting and so one can light at home for his family with all the [[Brachot]].<ref>Mishna Brurah 671:45, Sh”t Rivash 111 says that one doesn’t fulfill his obligation with the lighting in Shul. This is also the opinion of Rama 671:7. Gra (671:7 s.v. viein) explains the obligation of lighting is personal and also related to one’s household and one doesn’t fulfill that aspect of the lighting when lighting in Shul. </ref> However if he lives by himself and he lit in Shul for the congregation, when he lights at home, according to Sephardim, he should only say the Bracha of LeHadlik Ner (and not SheAssa Nissim and [[Shehecheyanu]]). Ashkenazim, however, can say LeHadlik and SheAssa just not [[Shehecheyanu]]. <ref>Sh”t Zera Emet 1:96 says that once one said the Bracha of [[Shehecheyanu]] in Shul one doesn’t repeat it at home unless one is fulfilling the obligation of his family. This is also the opinion of Shaarei Teshuva 671:11 and Mishna Brurah 671:45. Sh”t Igrot Moshe O”C 1:190 argues on Zera Emet that there should be no difference between [[Shehecheyanu]] and SheAssa Nisim (and thus one should be able to repeat all the [[Brachot]] even by oneself). Yalkut Yosef (Moadim pg 200), Halichot Olam 1 pg 66, Taharat Mayim, Sh”t Hitorerut Teshuva 1:103, Leket Yosher 151, and Sh”t Yechave Daat 2:77 say that if one is only lighting at home for himself and he made the [[Brachot]] in Shul he should only make the Bracha of LeHadlik Ner. Rav Soloveitchik (Nefesh Harav p. 225) agreed.</ref>
#On a Friday afternoon, if one already lit at home before coming to Shul (as will everyone else) he should light in Shul without the Bracha [[Shehecheyanu]]. Sephardim say that one shouldn’t say the bracha of She’assa Nisim either but just the bracha of LeHadlik. <ref>Sh”t Tzitz Eliezer 13:69 based on the Bach says that even if one said the Bracha of [[Shehecheyanu]] at home one can still say it at Shul on Friday afternoon when everyone there already lit with [[Brachot]]. However Sh”t Chatom Sofer O”C 55 and Shaarei Knesset HaGedolah argue on the Bach. Sephardim should not even repeat She’assa Nisim as brought down by Yalkut Yosef (Moadim pg 200 note 37) and Ben Ish Chai Vayeshev 11. </ref>
#One can light in Shul even if he lit at home and can light for another congregation that has an obligation of lighting.<ref>Shaarei Teshuva 671:11 quoting Sh”t Zera Emet 1:96 and Yalkut Yosef (Kitzur S”A 671:6) say that one can say [[Shehecheyanu]] for another congregation like one can say [[Birchot HaTorah]] when getting an Aliyah even though one already said it. However on Friday afternoon when the entire congregation already said [[Shehecheyanu]] one shouldn’t repeat it as in previous note. </ref>
#Some say that the lighting of the candles in Shul doesn’t need to be lit for a half hour rather just as long as the congregation is there finishing [[Mariv]]. However it’s better to be strict to light it for a half hour.<ref>Yalkut Yosef (Moadim pg 202) </ref>
#There is a practice to light candles with a bracha at [[Chanukah]] gatherings where there are Divrei Torah. It’s preferable to say [[Mariv]] there right afterwards but isn’t necessary.<ref>Yalkut Yosef (Moadim pg 204 note 43; Kitzur S”A 671:9), Sh”t Mishnat Yacov ([[Chanukah]] 260), Az Nidabru 5:37, 6:75, 11:32,34, Sh”T Bet Mordechai 41, Sh”t Yad Natan 2:25, Sh”t Mishnat Sachir 202 say that it’s sufficient that ten people are present for there to be Pirsume Nisa. </ref>

==Where should one light Chanukah candles in the Shul?==

#The Chanukia in Shul is put to the right of the Aron HaKodesh, which is the south side of the Shul. Some align it in the direction of South-North and some in the East-West direction. If there’s no set Minhag one should align it in the East-West direction.<ref>Bava Batra 22b says that the menorah was on the south side of the Bet Mikdash. So too the practice is to light the Chanukia in Shul to the south. Shulchan Aruch O.C. 671:7 says that one light to the south of the Shul. There’s a dispute in the Rishonim whether the Menorah in Mikdash was aligned along the south-north axis or the east-west axis. Magen Avraham says that each congregation should keep their Minhag. This is also the opinion of Yalkut Yosef (Moadim pg 204). However, Rama 671:7 in name of Trumat HaDeshen 104 rules that preferably one should align it along the east-west axis. This is also the opinion of Mishna Brurah 671:42. </ref>
#The person lighting should stand to the south of the Chanukia and light on the first night the right-most candle, closest to the Aron and on the following nights one should light in the direction of left to right.<ref>Mishna Brurah 671:43 in name of Sh”t Chatom Sofer 186. </ref> Others have the practice to light standing north of the Chanukia and light on the first night the right-most candle, the one furthest from the Aron.<ref>Edut Lyisrael (v. 1 Chanuka 5765) pp. 1-2 records that the minhag of how the menorah was arranged in the shul in Frankfurt changed over time. The Chatom Sofer said that the minhag in Frankfurt was to light from the candle closet to the Aron, even though that teshuva was written in 1828. However, The Divrei Kehilot records the practice in Frankfurt in 1819 as lighting the first night from the candle furthest from the Aron. Edut Lyisrael explains that the Chatom Sofer was writing from memory what the minhag of Frankfurt when he was a child. He left Frankfurt in 1796 and in the next 25 years the minhag could have switched. See also Shevet Sofer 24.</ref>

==Does one need a minyan to light Chanukah candles in the Shul?==
#One shouldn’t light with a bracha until 10 people are present in Shul even if the rest of the group is going to come while the candles are burning. <ref>Magen Avraham 671 rules that it’s considered Pirsume Nisa if the Shul lights before there are 10 people as long as they come later. [He is discussing the case of Friday afternoon but Mishna Brurah (Shaar Tzion 671:54) says that it can even apply to the weekday]. Mor Ukesiah 671e argues that there’s no Pirsume Nisa unless all 10 are present (even if there’s a need such as on Friday afternoon). Chaye Adam rules like the Magen Avraham, however, Machzik Bracha 671:7, and Yalkut Yosef (Kitzur S”A 671:13) rule like the Mor Ukesiah. Yalkut Yosef (Moadim 203 note 43), Sh”t Yabia Omer 10, comments on Rav Poalim 2:62 writes that women and children also count for the [[minyan]] needed for Pirsume Nisa since they are also obligated in the mitzvah of candle lighting. Similarly, the Ran (Megilah 19b), Ritva (Megilah 4a), Nemukei Yosef (Megilah 4a), and Meiri (Megilah 5a) say that women count for a [[minyan]] for megilah reading because they are obligated in that mitzvah. </ref>
#If there’s a case of need such as on Friday afternoon when one can’t wait until [[Shabbat]] to light, and there’s not 10 people one has what to rely on to light with [[Brachot]]. If it’s easy to get 10 people for the Bracha it’s preferable to arrange a group of 10.<ref>Mishna Brurah 671:47 (and in Beiur Halacha s.v. VeYesh Nohagin), Mekor Chaim, Minchat Elazar, Pri HaSadeh, Sh”t Maharshag, and Yalkut Yosef (Kitzur S”A 671:14). </ref>
# When lighting on Motzei Shabbat, the minhag is to light after davening before Havdalah. If for Corona concerns they are not saying havdalah in shul they should light before the kaddish titkabel or before kaddish after aleinu.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/980098/rabbi-hershel-schachter/piskei-corona-57-lighting-chanuka-candles-in-shul/ Rav Hershel Schachter (Piskei Corona Kislev 17 5781)]</ref>

==Who should light the candles in the Shul?==

#Some have the Minhag that the Shaliach Tzibbur should light and some have the Minhag that the Shamash should light.<ref>Sh”t Maharam Minz 43 and Taz 671:8 write that the Minhag was that the Shaliach Tzibbur would light and Yalkut Yosef (Kitzur S”A 671:11) says that the Minhag of Morocco was that the Shamash would light. </ref>
#Preferably a child shouldn’t light in Shul for Pirsume Nisa of the congregation. <ref>There’s a dispute in the Rishonim whether a child who is at the age of [[Chinuch]] can fulfill the obligation of others. Many Achronim hold a child shouldn’t fulfill the obligation of others concerning [[Chanukah]] including Sh”t Kol Gadol 100, Chelko Shel Yedid pg 58b, Sh”t Olat Shmuel 105e, Pri [[Chadash]] 675:3, Ben Ish Chai Veyeshev 19, Mishna Brurah 675:13, Torat HaMoadim 2:19, and Yalkut Yosef Moadim pg 203. The Yashiv Moshe pg 86 in name of Rav Elyashiv says that if a child lit one should extinguish it and relight with a bracha. However, Yalkut Yosef (Kitzur S”A 671:16) says that by the lighting in Shul there’s room to be lenient since it’s only for the purpose of Pirsume Nisa and it’s only preferable that an adult light. Nonetheless one shouldn’t relight with a bracha because of Safek [[Brachot]]. </ref>

==Some other laws of lighting in shul==

#It is forbidden to derive benefit from the candles lit in shul for the first half hour that it is lit just like it is forbidden for the candles in the home.<ref>Mishna Brurah 673:13, Pri Megadim Aishel Avraham 675:2. </ref>

==Lighting Chanukah candles by the Kotel==
[[Image:kotel.jpg|300px|right]]

#By the Kotel, the congregation lights with a bracha between [[Mincha]] and [[Mariv]] because there’s Pirsume Nisa. <ref>Yalkut Yosef (Kitzur S”A 671:3), Sh"t Az Nidberu 6: pg. 137, Sh"t Rivevot Efrayim 4: pg. 316 </ref>

==Other Public Gatherings==

#If a [[minyan]] is praying in a home there is no requirement to light before praying [[arvit]].<ref>Rav Elyashiv quoted Sefer Otzar Hayedios Inyanei [[Chanukah]] page 151 </ref>
#Many poskim write that if one is going to light at a public [[gathering]] such as a [[chanuka]] party or a wedding, they should do so without a beracha.<ref>Sh"t Tzitz Eliezer 15:30 writes that since the poskim had to work hard to justify the minhag of lighting in a shul, we shouldn't extend it to other lighting. Minchat Yitzchak 6:65:3, Rav Shlomo Zalman Auerbach (opinion cited in Sh"t Az Nidberu 6:75, though Rav Zilber himself disagrees, see below), Sh"t Shevet Halevi 4:65, Teshuvot Vihanhagot 1:398, Divrei Yatziv 286:3, Rav Avigdor Neventzal (Yerushalayim BiMoadeha pg. 197) also say not to light in public places other than the shuls. </ref> Other poskim disagree and allow it for the pirsumei nisa.<ref>Chacham David Yosef in Torat Hamoadim Hilchot [[Chanukah]] 7:16 says a beracha shouldn't be recited unless [[Arvit]] is recited at that [[gathering]]. Yalkut Yosef [[Chanukah]] 671:10 however, writes that although in Yalkut Yosef Moadim pg. 204 he wrote that you would need to say [[arvit]] to be able to say a beracha on the lighting in that place, his father said that really [[arvit]] is not necessary, and one would be able to recite a beracha on the lighting even if there wasn't a [[minyan]] for [[arvit]] afterwards. He adds that nevertheless one should try to recite [[arvit]]. Mishnat Yaakov on the Rambam [[Chanukah]] 3:4, Sh"t Az Nidberu 5:37, Sh"t Yad Natan 2:25, Sht Mishneh Sachir 202, Sh"t Beit Mordechai 41 say that a beracha can be recited as well. [http://www.yutorah.org/lectures/lecture.cfm/785327/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Public_Menorah_Lighting Rabbi Aryeh Lebowitz] adds that this seems to be the minhag Chabad as well. </ref>

==Links==

*[http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]

==Sources==
<references />

[[Category:Chanukah]]
[[Category:Holidays]]

Placement of the Chanukah Candles

2024-12-23T09:10:26Z

Dlhanon: /* Lighting in Yeshiva */

==Placement of the Chanukia==

#If one's house opens to the street one should light at the entrance to one's house on the outside. <ref>Gemara Shabbat 21b, Shulchan Aruch 671:5</ref>
#If there’s a courtyard from one’s house to the public domain, one should light by the courtyard entrance near the public domain and not at the door of one’s house. <ref>The Gemara ([[Shabbat]] 21b) states that [[Chanukah]] candles should be lit outside the door of one’s house. Rashi (s.v. MeBaChutz) explains that the [[Chanukah]] candles should be placed inside the courtyard and not in the public domain, whereas Tosfot (s.v. Mitzvah) argue that it should be placed by the entrance to the courtyard. The Piskei Rid, Rashba, Tur, and Shulchan Aruch 671:5 hold like Tosfot.

*Rashba ([[Shabbat]] 21b) and Ran explain that Rashi's opinion is that the candles should be lit by the doorway to the house and not the doorway to the courtyard. This is also the opinion of the Ri (cited by the Smag [[Chanukah]] and Hagahot Maimon ([[Chanukah]] 4:30), see, however, Bach 671:5), Riaz ([[Shabbat]] 21a), and Shiltei Giborim ([[Shabbat]] 21a).
*Based on this dispute between Rashi and Tosfot, there is another dispute about how to explain the case of someone who lives in an upper floor. Rashi ([[Shabbat]] 21b s.v. im haya dar ba’aliya) writes that one living in an upper floor only puts it by the window if he has no place to put it in the courtyard (this fits with his opinion of putting it in the courtyard and not by the entrance).
*Similarly, the Tur 671:5 (explained by the Beit Yosef) writes that one who lives in an upper floor apartment is supposed to light in the window only if the apartment doesn't have a doorway to a courtyard or public domain. If there was a doorway to a public domain, one should light by that doorway and if there was a doorway to the courtyard, one should light by the door to the courtyard. If the door to the upper floor apartment only opens up to the downstairs apartment, one should light in the window. If there's a doorway from the upstairs apartment into the downstairs, why couldn't one light by the doorway to the entire house? The Beit Yosef 671:5 answers that the Tur holds that only if the door to the upstairs apartment goes into the house itself, lighting by the house doorway won’t be recognizable that it belongs to the upstairs apartment. Nonetheless, Torat HaMoadim 3:2 based on Ritva ([[Shabbat]] 21b) says that the Bet Yosef’s concern doesn’t apply to the stairwell because it’s known that all the tenants have rights to the stairwell so someone in an upper floor apartment can still put a chanukia there.</ref> For example, if one has a front yard in front of one's house one should light near the entrance to the front yard. However, others held that nowadays one shouldn't light at the entrance of a courtyard.<ref>Hilchot Chag B'chag (Chanuka 5:1) writes that it was common in Yerushalayim for people to light at the entrance of their courtyard near the street, however, the Chazon Ish's opinion is that nowadays we don't have courtyards like the days of Chazal, therefore one can't light near the entrance of one's courtyard.</ref>
##Many poskim hold that the stairwell from one apartment downstairs to the lobby is considered a courtyard and so one should light by the entrance to the apartment building.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4) holds that if one lives in an apartment building, he should light by the entrance to the apartment building, as it leads out to the street. Since the stairwell and entrance is used for entering and exiting, it is recognizable that the candles lit at the entrance of the building were lit by one of the tenants. Therefore, he considers the staircase that goes from one’s apartment to the building entrance as a courtyard, and one should light at the entrance of the courtyard in accordance with the opinion of Tosfot.</ref>
##Many poskim disagree and do not consider the stairwell to be a courtyard and so one should light by the entrance of one’s apartment if it can be seen by those who pass by. Alternatively, one should light by the window facing the public domain unless the window is above 20 [[amot]] from the street level.<ref>Regarding Eruvin, the Chazon Ish (OC 65:52) posits that nowadays, there is no such thing as a halachic courtyard because we don’t treat courtyards or streets as extensions of the house as they did in the days of Chazal. Therefore, the Chazon Ish (quoted in Shevut Yitzchak [[Chanukah]] p. 6) rules that one may not light [[Chanukah]] candles by the entrance to a courtyard because it is not considered a halachic courtyard. Rav Nissim Karelitz (Chut HaShani [[Chanukah]] pg 306-7) adds that according to the Chazon Ish, one who lives in an apartment should light at one’s doorway unless people won't see it, in which case one should light in the window facing the public domain. Similarly, Torat HaMoadim (Rav David Yosef, 3:2, pg 74-6) writes that according to the Chazon Ish, one should light by the window facing the public domain if it's within 20 [[amot]] of street level, otherwise one should light by the door of one's apartment.</ref>
#Nowadays, one doesn’t have to light by a door on each side of the house because of a concern that passersby will say that he didn't light a Chanukia.<ref>Rama 671:8, Chazon Ovadia pg. 41, Torat HaMoadim 3:8 

*In [[Shabbat]] 23a, Rav Huna says that if you have two doors and only light by one of them, someone who passes by the second door will suspect you of not lighting. Therefore, because of suspicion he should light by both. Rava explains that this is only if the doors are on separate sides. The Ran there writes that since this lighting is only for marit ayin, one would not recite a beracha. This is also the opinion of Rambam ([[Chanukah]] 4:10), Tur and Shulchan Aruch O.C. 671:8.
*However nowadays, since everyone lights indoors anyway, one doesn’t have to light because of suspicion. This is also the opinion of Sefer HaTruma 228, Smak 280, Orchot Chaim ([[Chanukah]] 13) in name of Rabbi Yehuda MeKorvin, Hagahot Maimon ([[Chanukah]] 4:30) in name of Rabbenu Simcha, Sh”t HaRashba 1:541, Ritva ([[Shabbat]] 23a), Meiri 23a s.v. "chatzer sheyesh la", Mordechai ([[Shabbat]] 2:266), Sefer HaMeorot ([[Shabbat]] 23a), Shibolei HaLeket 185, Ohel Moed ([[Chanukah]] 5, Rama 671:8, Sh”t Maharshal, Hagahot Maharikash, Pri [[Chadash]], Sh”t Bet David O”C 472, Chazon Ovadia pg. 41, Torat HaMoadim 3:8.</ref>
#One must light in the place where the Chanukia is going to stay. Thus, one shouldn’t light indoors and then move the Chanukia outside or light it in one’s hand and then put it down. If one did so, one should extinguish the candles and relight without a bracha.<ref>Rava's opinion on [[Shabbat]] 22b is that one must light the [[Chanukah]] candles where the candles are going stay. Rambam ([[Chanukah]] 4:9), Tur and Shulchan Aruch O.C. 675:1 codify this as the halacha. Pri Chadash says one shouldn’t make a bracha if one needs to light again, against Hagahot Rabbi Akiva Eiger 675 who says to make a bracha. Torat HaMoadim 3:9 and Sh”t Hitorerut Teshuva 2:110 hold that because of Safek [[Brachot]] one shouldn’t make a bracha (in addition to the idea that perhaps one fulfills the mitzvah not it’s place if it’s recognizable that it’s lit for [[Chanukah]], Sh”t Lev Chaim 3:146). [Regarding reciting a bracha in cases where there is a double safek see Yechave Daat 5:21.] </ref> Consequently, a sick person should not light while in bed and then have the Chanukia moved but rather should let another household member light.<ref>Torat HaMoadim 3:9 quotes the ruling of a sick person from Sh”t Lev Chaim 3:146</ref>
#Some say that if one is lighting in the window they should turn off the lights so that it is more noticeable outside.<ref>Or Letzion 2:42:5 p. 244 writes that if someone is lighting in the window they should turn off the electric lights so that those passing by can see it, however, on Friday night they should leave on the lights for their meal. [[Young_Israel_of_Woodmere_Hilchos_Chanuka|Rav Hershel Schachter (Young Israel of Woodmere Packet)]] agrees and applies it to any case one is lighting inside that one should turn off the lights.</ref>

==Lighting Indoors or Outdoors==

#Nowadays, many have the practice to light indoors even when it is not dangerous to light outside. If one is lighting indoors, he should place the chanukia to the left of the door within a [[tefach]] of the door. If, however, there is a window facing the public within 20 [[amot]] of the ground, he should light by the window rather than by the door. Some are strict to light outside, placing their chanukia inside a glass box.<ref>*The Gemara ([[Shabbat]] 21b) states that one may light indoors if there is a danger in lighting outside. Rashi and Tosfot (s.v. Ubeshat HaSakanah) explain that the ruling authority of the time outlawed lighting candles outdoors. Accordingly, the Or Zaru’a 2:323 asked why nowadays, when such danger no longer exists, the practice is to light inside. The Shibolei HaLeket 185, Itur 2 pg. 114d, and Haohel Moed (Chanukah 5) answers that once there was a time when Jews had to light indoors, the minhag remained even if its original motivation dissipated. Another approach in defense of the minhag is based on the opinion of the Ritva. The Ritva ([[Shabbat]] 21b s.v. Ubeshat HaSakana) quotes his teacher as saying that if one cannot light outside because of the winds, one should light inside. This argument in defense of the custom to light indoors is made by the Aruch Hashulchan 671:24. see however Sheelet Yaavetz 1:149 who argues that for this reason you should light in a glass case that is protected from the wind
*Similarly, Rabbenu Yerucham 9:1, Siddur Rav Amram Gaon, Hilchot Kesuvot Min HaGoenim, Darkei Moshe 671:9, Bach 671e hold that since thieves come (which is also called “danger”), they would light inside.
*Sh”t Imrei Noam 2:29 and Sh”t Minchat Yitzchak 6:66 quote Megilat Taanit 1 which says because of a fear of scoffers the practice is to light inside.
*The Rama 671:7 writes that the accepted minhag nowadays is to light indoors next to the doorway. The Mishna Brurah 671:38 (and Shaar HaTziyun 671:20) adds that if there's a window to the public domain and there's no issue of danger one should light by the window unless it is above 20 [[amot]] from the street level. Yalkut Yosef 671:22 and Chazon Ovadia pg. 36-38 write that if it is possible one should light outdoors since there’s no danger to light outside nowadays.
*Nonetheless, the Meiri ([[Shabbat]] 21b), Tosfot ([[Shabbat]] 45a s.v. Makmi) in name of Ri, Rid, Riaz, Ran, and Pri [[Chadash]] explaining S”A 671:5 say that a “danger” is considered when the government makes a decree forbidding lighting (and not just a fear of thievery). Still, the Raavad, Rashba, Sefer Trumah, and Ritva (against the Rambam) hold that if one lights inside in a time of no danger one fulfills his obligation after the fact.
*Others who defend the practice to light inside include: Tzafnat Paane’ach ([[Chanukah]] 3:3), Yaskil Avdi O”C 7:46, and Torat HaMoadim 3:4. See Mishna Brurah 671:35. Hanukah Booklet by Shaare Rachamim (pg 110) writes that Syrian minhag is to light indoors.
*[Sh”t Devar Yehoshua 1:40 says nowadays one can only light indoors, and it doesn’t fulfill the mitzvah to light outside. However Chacham Ovadia Yosef (Chazon Ovadia pg. 36-38 and Yalkut Yosef Moadim pg. 231-2) strongly disagrees. He writes that both the Rambam (Chanuka 4:7) and the Shulchan Aruch 671:5 wrote the halacha that you should light outside but when it's dangerous you can light inside. This implies that if possible, one should light outside. Thus he concludes, that it’s better to light outside, although one is allowed to light inside.] [http://www.dailyhalacha.com/m/halacha.aspx?id=1555 Rabbi Eli Mansour], Rav Elyashiv (Kovetz Teshuvot 1:67), Shu"t Divrei Menachem 4:36, Shu"t Yaskil Avdi OC 7:46, all argue that ideally you should light outside when it's not dangerous.</ref>
#If there are many people in a building lighting outside so that there's not enough room for everyone to light within a tefach of the door, some poskim write that as long as one chanukia is within a tefach the others that are adjacent are acceptable. However, some poskim hold that the chanukia needs to be within a tefach and if that isn't possible several people should join together in lighting one chanukia.<ref>Piskei Shemuot (Chanuka p. 63 quotes Rav Shlomo Zalman (Madenei Shlomo p. 110) as saying that since it is evident that one is only not lighting within a tefach because there is already a chanukia there, it is acceptable to light further away. However, he also quotes Rav Elyashiv (Shvut Yitzchak v. 8 p. 112) as saying that one may not light beyond a tefach of the door even in such a case. Rather some people should join together for a single chanukia.</ref>
#If someone lights in the window he should light it in a way that both people on the inside and outside can see even if that means putting it on an angle.<ref>Halachos of Chanukah by Rabbi Eider p. 29 citing Rav Moshe Feinstein</ref>
#If someone is lighting in the window he should set up the menorah and light facing the inside (according to the order of the person lighting on the inside).<ref>Halachos of Chanukah by Rabbi Eider p. 29 citing Rav Moshe Feinstein</ref>

===Lighting in Yeshiva===

# Some say that one fulfills his obligation with lighting in the lobby of the dorms. Some also have the minhag to light in the cafeteria of the yeshiva.<ref>Chazon Ish cited in Teshuvot Vihanhagot 2:342:11 and Rav Aharon Kotler cited in Halachos of [[Chanukah]] by Rav Shimon Eider pg. 37. Rav Avigdor Neventzal (Yerushalayim BiMoadeha pg. 188-189) also writes that boys living in the dorm can light in the lobby because they are all like one family </ref> Others, however, argue that one would fulfill his obligation only if he lights on the same floor as his room. Due to safety considerations, though, many Yeshivot, forbid lighting in or next to the dorm rooms.<ref>The Gemara ([[Shabbat]] 21b) establishes that the primary place for [[Chanukah]] candles is right outside the door of one’s house. Rashi (s.v. Mibachutz) explains that even if one has a courtyard in front of his house, he still is obligated to light by the entrance of one’s house. Tosfot (s.v. Mitzvah), on the other hand, argue that in such a case, one should light at the entrance to the courtyard, as it connects to the public thoroughfare. Although the Ran (9b s.v. Tanu) agrees with Rashi, the Tur and Shulchan Aruch O.C. 671:5 cite the view of Tosfot.
*Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4) holds that if one lives in an apartment building, he should light by the entrance to the apartment building, as it leads out to the street. Opinion of Rav Shlomo Zalman Auerbach cited in Mikraei Kodesh by Rav Moshe Harari pg. 101. Rav Shlomo Zalman explains that the staircase that goes from one’s apartment to the building entrance is considered a courtyard, and one should light at the entrance of the courtyard in accordance with the opinion of Tosfot. He adds that the staircase is considered a courtyard even if people don’t use it as people would use their private home. The Griz (cited by Shevut Yitzchak [[Chanukah]] p. 6) agrees.
* On the other hand, regarding Eruvin, the Chazon Ish (OC 65:52) posits that nowadays, there is no such thing as a halachic courtyard because we don’t treat courtyards or streets as extensions of the house as they did in the days of Chazal. Therefore, the Chazon Ish (quoted in Shevut Yitzchak [[Chanukah]] p. 6) rules that one may not light [[Chanukah]] candles by the entrance to a courtyard because it is not considered a halachic courtyard.
* Rabbi Mordechai Willig (Halachipedia Article 5773 #11) said that even according to the Chazon Ish one could explain the minhag of the yeshiva to light at the dorm building entrances because people walk around more casually in the dorms than they would in the street.
*Rav Hershel Schachter (“Where to Light Neiros [[Chanukah]] in the dorm,” min 1-6 min 1-6) explained that perhaps a yeshiva student living in the dorms cannot fulfill his obligation by lighting in the lobby, as the staircase is not considered a courtyard. He added that the hallways of each floor are considered courtyards because they really are used for private uses, as people walk around in bathrobes when going to take a shower. Regarding lighting on a floor other than where one lives, there is less room to believe that the stairwell is considered a courtyard. Rav Schachter (Halachipedia Article 5773 #11) stated explicitly that it is absolutely forbidden to light in the dorm rooms without permission. As such, one either should light at home or, if that is not feasible, he should light in the lobby after hearing the [[brachot]] from someone else.
*See Rav Baruch Simon (Imrei Baruch Eruvin p. 40-1), in discussing the Chazon Ish, argues that there is room to distinguish between Eruvin and [[Chanukah]] regarding the definition of a courtyard.
*Torat HaMoadim 2:5 writes that if there’s a place to eat, such as the cafeteria, and place to sleep, such as the dorms, in one building, one can light wherever in the building there’s more Pirsume Nisa (Publicizing the miracle) such as the entrance to the cafeteria, in the cafeteria, entrance to the dorms, or in the dorms. He writes that if the cafeteria and dorm are in separate buildings there is a dispute whether one should light by the place one eats or the place one sleeps. The dispute is based on the Rashba (responsa 1:542) who says that if one eats daily at someone’s house he must join in the lighting at that house. Thus, the Rama 677:1, Taz 677:2, and Leket Yoshar rule the main place for the [[Chanukah]] candles is where he eats. However, Sh”t Maharshal 85 says the place where one sleeps is primary. Sefer Yosef Ometz Yuzfa 1071, Sh”t Rivivot Efrayim in name of Rav Moshe Feinstein in Igrot Moshe (Rav Moshe Feinstein in Igrot Moshe O”C 4:70(3), Y”D 3:14(5); and cited by Halachos of Chanuka by Rabbi Eider p. 37), and Sh”t Minchat Yitzchak 7:48 agree. Rav Moshe adds that the people living there should draw lots to determine who will sit by the candles to prevent a fire. The Chazon Ish cited in Teshuvot Vihanhagot 2:342:11 and Rav Aharon Kotler cited in Halachos of [[Chanukah]] by Rav Shimon Eider pg. 37 hold that the primary place is the place of eating. Chazon Ish says that as a stringency one should also light without a bracha by the place of sleeping.</ref>

===Apartment Building===

#See full article [[Where should one light one’s Chanukia if one lives in an apartment building?]] but here is the summary:
#If one lives in an apartment building and one is lighting outside then one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. <ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4, Maadei Shlomo pg 110) ruled that a stairwell is considered a courtyard, therefore, if one lives in an apartment building and one is lighting outside, one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. [Rav Elyashiv (Shevut Yitzchak vol 5 pg 7) and the Brisker Rav (Piskei Shemuot (pg 41, note 21), Kol Bo [[Chanukah]] (pg 98)) agree that even nowadays the stairwell and path is considered a courtyard.] </ref> However, some argue that one may not light at the entrance of the apartment building. Some say that instead one should light by the entrance of the apartment (if people will see it) and some say that instead one should light by the window (if it is below 20 [[amot]]). <ref>The Chazon Ish (Orchot Rabbenu vol 3, pg 3) held that nowadays one may not light by the entrance to a courtyard. (This is similar to the Chazon Ish OC Eiruvin 65:52).

*Rav Nissim Karlitz (Chut Sheni [[Chanukah]] pg 306-7) explains the position of the Chazon Ish as follows: nowadays one may not light in a courtyard since the courtyards aren’t used as part of the house as they were in the times of the Gemara. Rather one should light at one’s door unless people won't see it in which case one should light in the window facing the public domain. Yet, if the window is above 20 [[amot]] from the street it’s preferable to light at the entrance of one’s door towards the stairwell which is used by a few tenants instead of lighting one’s table.
*Similarly, Torat HaMoadim (Rav Dovid Yosef, 2:2, pg 74-6) also rules that it's preferable not to light by the entrance of the stairwell because of the reasoning of the Chazon Ish and because nowadays it's not crucial to light outside. However, he contends that it's better to light by the window facing the public domain and if that's above 20 [[amot]], then one should light by the door of one's apartment. [Torat HaMoadim writes that this seems to be implied from the ruling of his father, Rav Ovadyah Yosef, in Kol Torah (5725 Kislev) (and Yalkut Yosef (Moadim pg 198)) that one who lives in an apartment building should light by the window unless it is above 20 [[amot]] from the street in which case one should light by the door inside. Torat HaMoadim 2:2 (pg 74-76) infers from this that Rav Ovadyah holds one shouldn't light by the entrance of the stairwell perhaps because of the Chazon Ish's reasoning.] Or Letzion v. 4 p. 243 agrees.</ref> Some say that if there are buildings facing the apartment then one may light in the window above 20 amot rather than light inside.<ref>Chazon Ovadia Chanuka p. 39 writes that one can light in the window even if it is more than 20 amot above the street level if there are buildings opposite it since they are able to see his candles. This is preferable to lighting by the door on the inside. See Torat Hamoadim 3:7 p. 87 who writes that a window above 20 amot from the street shouldn't be lit in rather one should just light by the door from the inside.</ref>
===Office Buildings===
# One does not fulfill one's mitzvah of lighting Chanuka candles at one's office where one works.<Ref>Piskei Shemuot Chanuka p. 53 quotes Rav Elyashiv as holding that one can not fulfill one's obligation by lighting at one's office even if one spends all day there and eats there since that's not where one sleeps. [http://halachayomit.co.il/he/Default.aspx?HalachaID=4124 Halachayomit.co.il], Mayan Omer 3:7:24 p. 359 quoting Rav Ovadia Yosef, and Hilchot Chanuka Im Taamim Viyunim p. 43 agree not to light with a bracha at one's office if one doesn't sleep there.</ref> Some say that one can light at one's office without a bracha but still the primary lighting with a bracha is done at home.<ref>[https://www.srugim.co.il/401930-%D7%9E%D7%99-%D7%9E%D7%94-%D7%9C%D7%9E%D7%94-%D7%9B%D7%9E%D7%94-%D7%95%D7%9E%D7%AA%D7%99-%D7%A9%D7%95%D7%AA-%D7%9E%D7%A7%D7%99%D7%A3-%D7%95%D7%A7%D7%9C%D7%99%D7%9C-%D7%A2%D7%9C-%D7%97%D7%A0%D7%95 Rav Shlomo Aviner] writes that one may only light chanuka candles at one's place of work without a bracha. See Birurei Minhagim Moadim (p. 175 by Rav Shabtai Yonah Friedman of Chabad) quotes some say that it is permissible to light Chanuka candles with a bracha at the place of one's work if one stays there all day and generally eats all one's meals there.</ref>
#Someone at work and can't leave early to light on time can light when they get home.<ref>Yalkut Yosef (672:11, Chanuka 5773 edition) writes that someone working after the time for Chanuka candles should ask his wife to light for him at the right time if she's home. If she's not home or doesn't want to light without him, he can continue working and light when he gets home. </ref> Regarding having one's spouse light for him see [[Earliest_and_Latest_time_to_light_Chanukah_Candles#Coming_Home_Late_from_Work]].

===Windy place===

#In a place where it’s windy (which would blow out the candle) one is allowed to light inside. Some are strict to light outside with a glass covering. However, one should be careful to light with the glass covering on and not that after lighting one covers it with the glass. <ref>Aruch HaShulchan 671:24 says our practice isn’t to light outside since in our areas it commonly rains, snows and there’s strong wind. Also the Rabbis didn’t impose such a burden of setting up a glass case for the Chanukia. Sh”t Shelit Yaavetz 149 writes that one should light outside with a glass covering, implying if there’s wind me’ikar hadin one doesn’t need to light outside. Torat HaMoadim [[Chanukah]] 3:3 requires with the glass covering on is because otherwise it’s like lighting a candle that can’t last a half hour which S”A 675:2 renders the lighting unfit even if more fuel is added later. So too Shiltei Giborim ([[Shabbat]] 21b), Piskei Riaz, Rivta, Rabbenu Perachya, Back 673, Magen Avraham 673:12, Taz 673e, Pri [[Chadash]], and Eliyah Rabba 673:14 write that one can’t light in a place where the wind would blow it out. Mikrei Kodesh ([[Chanukah]] 17) writes that the Mahril Disken would light with the covering on so that at the time he lit he could leave it and it’d stay lit without closing the covering, however he defends the Minhag to light and then put on the cover. </ref>
#One shouldn’t light in a place where it’s windy. If one did so and it gets blown out within a half hour one doesn’t fulfill one’s obligation, therefore one should relight without a Bracha. <ref>Mishna Brurah 673:25 writes that just like one shouldn’t light without sufficient amount of oil, one shouldn’t light in a place that’s windy. If one did so and the wind blows it out one should relight it without a Bracha. </ref>
#If one lit in a windy area and the candles last a half hour so say that retroactively one fulfilled the mitzvah, while others say that one didn’t fulfill the mitzvah and should relight without a Bracha. <ref>Sh”t Har Tzvi Siman 114 writes that if the wind doesn’t blow it out certainly one fulfills the obligation retroactively. Rav Shlomo Zalman in Halichot Shlomo (16:6 pg 301) agrees. However, Rav Chaim Kanievsky and Rav Nassim Karlitz quoted in Kovetz Shemuot ([[Chanukah]] pg 123) who argue that since it wasn’t light properly even if it doesn’t get blown out one doesn’t fulfill the mitzvah and one should relight without a Bracha.</ref>

===Glass cases===

#Some achronim say that one shouldn’t light with the glass case doors wide open when one lights and then close them after lighting if it’s a windy place, while most others argue that one may be lenient. <ref>The Maharal Diskin (quoted by Mikrei Kodesh [[siman 17]] and Moadim UZmanim vol 2 siman 142) holds that one shouldn’t light with the glass case doors open because at the time of the lighting the candles have to able to burn for a half hour and in this case at the time of lighting they were in a windy place. So held the Griz (quoted by Piskei Teshuvot 673:5). However, Rav Chaim Zonenfeld in Sh”t Shelmat Chaim Siman 261 disagrees with the Maharal Diskin. Rav Tzvi [[Pesach]] Frank in Sh”t Har Tzvi Siman 114 agrees with Rav Chaim Zonenfeld because one’s intention and completion of lighting was to close the doors. Rav Shternbach in Moadim UZmanim 2:142, Rav Shlomo Zalman in Minchat Shlomo 58:1 (and Halichot Shlomo 16:6), Rav Chaim Kanievsky in Taama DeKra Parshat Vayeshev, and Rav Ovadyah Yosef in Yalkut Yosef (Kitzur S”A 675:2) concur with the lenient position. </ref>
#Having two Chanukiyot in one case can be an issue of lacking recognition of the day of [[Chanukah]] and so one Chanukia should be raised so that the flames are seen separately. <ref>Or Yisrael (Dardak pg 86), Kol MeHeichal (pg 520) in name of Rav Ovadyah Auerbach, and Or Yisrael (Blinsky pg 105) </ref>

==Position==

#The Chanukia should be placed within a [[Tefach]] of the left side of the door, opposite the doorpost with the [[mezuzah]]. <ref>In the Gemara [[Shabbat]] 22a Rabba says that the [[chanuka]] candles should be set up within a [[Tefach]] of the door. The Gemara continues with a dispute whether [[Chanukah]] candles should be on the left or right side of the door and concludes that the halacha is that it should be placed on the left so that the [[mezuzah]] is on the right and [[Chanukah]] candles on the left. Tur and S”A 671:7 rule like the Gemara that the [[chanuka]] candles should be placed within a [[Tefach]] of the left side of the door opposite the [[Mezuzah]]. Chazon Ovadia pg. 32 holds like this. Shulchan Aruch also adds that if there's no [[mezuzah]] one should light on the right side of the door.</ref>
#If there's no [[mezuzah]] one should light within a [[Tefach]] of the right side of the door. <ref>Shulchan Aruch 671:7, Chazon Ovadia pg. 33</ref>

==Heights of Placement of Chanukia==

#The [[Chanukah]] candles should be placed between 3 and 10 [[tefachim]] (between 24 and 80 centimeters) from the ground. If they are placed above 10 [[Tefachim]], one fulfilled the obligation.<ref>Shabbat 21b the statement of Ravina that it’s a mitzvah (preferable) to place it below ten; Ran (9b s.v. Garsi) in name of Rabbenu Chananel and Rabbenu Yonah, Rashba ([[Shabbat]] 21b Amar Ravina), Rosh ([[Shabbat]] 2:5), Smag ([[Chanukah]] 250d), Smak (280, 277), Tur and S”A 671:6 hold like Ravina even though the gemara questions him. Kitzur Shulchan Aruch 139:8 and Chazon Ovadia pg. 33 concur. Bet Yosef 671:6 says since the Rif and Rambam don’t mention this, it means you can place it anywhere, but to fulfill everyone’s opinion one should put it below 10.

*[http://www.hebrewbooks.org/pdfpager.aspx?req=23994&st=&pgnum=229 Orchot Chaim (p. 117b n. 3)] and Kol Bo hold explicitly like Rambam and Rif that only after the fact can one light under 10. [Moreover, [[Seder]] Hayom and Gefen Poriah (Bava Kama 62b) say that one doesn’t fulfill his obligation if the candles were placed below 10. Yet, the [http://www.hebrewbooks.org/pdfpager.aspx?req=7949&st=&pgnum=245 Nemukei Orach Chaim 671:2] disputes such an opinion.]
*The Bet Yosef 671:6 cites a dispute between the Mordechai ([[Shabbat]] ch. 2, n. 266) who writes that since everyone lights indoors, one can light even above 10 and the Tur (671:6) who writes to place it within 10 not differentiating between indoors and outside.
*Tur 671:6 in the name of Maharam MeRotenberg holds that one should place it above 3 [[Tefachim]]. This is also the opinion of Mordechai [[Shabbat]] 266, S”A 671:6. Birkat Yosef Yedid 3 pg 207, Sh”t Kinyan Torah 1:131:2 imply from Orchot Chaim that under three [[Tefachim]] doesn’t fulfill the mitzvah. Yet, Pri [[Chadash]] 671, Pri Megadim A”A 671:6, Mishna Brurah 671:26, Kaf HaChaim 671:50, Chazon Ovadia pg. 33, Torat HaMoadim 3:5 all rule that if one lit below 3 tefachim he has still fulfilled his obligation.</ref> If one is lighting indoors, one should light by the window even if it is above 10 [[tefachim]], rather than light by the doorway on the inside.<ref>Shulchan Aruch 671:6, Mishna Brurah 671:27</ref>
#One should be careful to light in a different place than one normally lights the rest of the year so that the fact that one is lighting specifically for [[Chanukah]] will be recognizable. <ref>Rama 671:7</ref>
#If it’s above 20 [[amot]] (9.6 meters) one doesn’t fulfill the obligation and should extinguish the candle and relight it in the proper height without a bracha.<ref>[[Shabbat]] 22a Rav says it can’t be above 20 [[amot]]. Tosfot (s.v. Ner) says it can’t just be lowered since the mitzvah was already done incorrectly. Tur (671:6), Bach, Taz, Pri [[Chadash]], Mishna Brurah (Shaar Tziyun 671:33) say indoors it cannot be above 20 [[amot]] against the Rabbenu Yoel (Ravyah 843) and Rabbi Yitzchak Avuhav (quoted by the Bet Yosef). If one put it above 20 [[amot]], Pri [[Chadash]], Mishna Brurah 671:29 say to relight with a Bracha. Kaf Hachaim (671:53) limits the ruling of the Pri [[Chadash]] to only where one finished lighting and stopped thinking about it. However Chazon Ovadiah ([[Chanukah]] pg 35) and Torat HaMoadim 3:6 say to relight without a bracha because of the opinion of Rabbenu Yoel (Pri Megadim A”A 671:7), [and Hareri Kodesh who says that perhaps according to Meiri and Shiltot one should repeat Sh’assa Nissim]. </ref>
#Similarly someone who lives an upper floor apartment, should light by the door of the apartment<ref>Ritva ([[Shabbat]] 21b s.v. VeIm Dar) says someone living in an upper floor should light by the window that’s above 20 [[amot]]. However, Pri [[Chadash]] 671:6, Pri Megadim A”A 671:8, and Machsit HaShekel 671:6 say to light it by the door of the apartment. Thus, Kitzur Shulchan Aruch 139:8 rules that if one's window is more than 20 [[amot]] above the ground level of the street outside, one shouldn't light by the window, but rather by the house door. </ref> and if they want they can light at the window even if it’s above 20 [[amot]].<ref>[[Young_Israel_of_Woodmere_Hilchos_Chanuka|Rav Hershel Schachter (Young Israel of Woodmere Packet)]] holds that one should light in the window either because of buildings across the way or because it is somewhat visible to the street. Rav Shlomo Zalman Auerbach in Halichot Shlomo 14:5 agrees because of the Ritva (Shabbat 21b s.v. v'im) and Pri Megadim (E"A 671:8) above. Chazon Ovadiah ([[Chanukah]] pg 36) says that one living in an apartment on the fifth floor (just an example) should light inside his house by the door and if he wants he can light by the window that’s above 20 [[amot]] as it’s Pirsume Nisa for the household members and to those on the street according Rabbenu Yoel and for others in a building across the street at the same height (similar to Kol Bo [[Chanukah]] pg 99). </ref> Some have the custom to light by the apartment building entrance.<ref>Halichot Shlomo 14:5. See [[#Apartment_Building]] for discussion.</ref>
#The [[measurements]] are measured to the flame of the candle.<ref>Mishna Brurah (Shaar Tziyun 671:33), Chazon Ovadyah ([[Chanukah]] p. 36), Rav Avigdor Neventzal (Yerushalayim BiMoadeha pg. 188) say to measure from the flame of the candle like the Pri Megadim (M”Z 671:5) [However Leket Yosher ([[Chanukah]] pg 150) writes in name of a student of the Trumat HaDeshen that just the bottom has to be within 10 [[Tefachim]].] </ref>
#If one is lighting in a window, preferably the candles should be within 10 [[Tefachim]] from the floor, however, there’s no issue of lighting in the window above 10 [[Tefachim]]. <ref>Mishna Brurah 671:27, Piskei Teshuvot 671:8, Chazon Ovadia pg. 36 </ref>
<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> 0 </td>
<td> Rav Chaim Noeh </td>
<td> Chazon Ish </td>
</tr><tr>
<td> 3 [[Tefachim]] </td>
<td> 24 cm </td>
<td> 28.8 cm </td>
</tr><tr>
<td> 10 [[Tefachim]] </td>
<td> 80 cm </td>
<td> 96 cm </td>
</tr><tr>
<td> 20 [[Amot]] </td>
<td> 9.6 meters </td>
<td> 11.52 meters </td>
</tr>
</table>

#Some say that regarding this law one can follow the more lenient of the two [[measurements]].<ref>Piskei Teshuvot 671:7 </ref>

==Related Pages==

#[[Lighting Chanukah Candles]]

==Links==

*[http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]

==Sources==
<references />

[[Category:Chanukah]]
[[Category:Holidays]]

Placement of the Chanukah Candles

2024-12-23T09:06:45Z

Dlhanon: /* Heights of Placement of Chanukia */

==Placement of the Chanukia==

#If one's house opens to the street one should light at the entrance to one's house on the outside. <ref>Gemara Shabbat 21b, Shulchan Aruch 671:5</ref>
#If there’s a courtyard from one’s house to the public domain, one should light by the courtyard entrance near the public domain and not at the door of one’s house. <ref>The Gemara ([[Shabbat]] 21b) states that [[Chanukah]] candles should be lit outside the door of one’s house. Rashi (s.v. MeBaChutz) explains that the [[Chanukah]] candles should be placed inside the courtyard and not in the public domain, whereas Tosfot (s.v. Mitzvah) argue that it should be placed by the entrance to the courtyard. The Piskei Rid, Rashba, Tur, and Shulchan Aruch 671:5 hold like Tosfot.

*Rashba ([[Shabbat]] 21b) and Ran explain that Rashi's opinion is that the candles should be lit by the doorway to the house and not the doorway to the courtyard. This is also the opinion of the Ri (cited by the Smag [[Chanukah]] and Hagahot Maimon ([[Chanukah]] 4:30), see, however, Bach 671:5), Riaz ([[Shabbat]] 21a), and Shiltei Giborim ([[Shabbat]] 21a).
*Based on this dispute between Rashi and Tosfot, there is another dispute about how to explain the case of someone who lives in an upper floor. Rashi ([[Shabbat]] 21b s.v. im haya dar ba’aliya) writes that one living in an upper floor only puts it by the window if he has no place to put it in the courtyard (this fits with his opinion of putting it in the courtyard and not by the entrance).
*Similarly, the Tur 671:5 (explained by the Beit Yosef) writes that one who lives in an upper floor apartment is supposed to light in the window only if the apartment doesn't have a doorway to a courtyard or public domain. If there was a doorway to a public domain, one should light by that doorway and if there was a doorway to the courtyard, one should light by the door to the courtyard. If the door to the upper floor apartment only opens up to the downstairs apartment, one should light in the window. If there's a doorway from the upstairs apartment into the downstairs, why couldn't one light by the doorway to the entire house? The Beit Yosef 671:5 answers that the Tur holds that only if the door to the upstairs apartment goes into the house itself, lighting by the house doorway won’t be recognizable that it belongs to the upstairs apartment. Nonetheless, Torat HaMoadim 3:2 based on Ritva ([[Shabbat]] 21b) says that the Bet Yosef’s concern doesn’t apply to the stairwell because it’s known that all the tenants have rights to the stairwell so someone in an upper floor apartment can still put a chanukia there.</ref> For example, if one has a front yard in front of one's house one should light near the entrance to the front yard. However, others held that nowadays one shouldn't light at the entrance of a courtyard.<ref>Hilchot Chag B'chag (Chanuka 5:1) writes that it was common in Yerushalayim for people to light at the entrance of their courtyard near the street, however, the Chazon Ish's opinion is that nowadays we don't have courtyards like the days of Chazal, therefore one can't light near the entrance of one's courtyard.</ref>
##Many poskim hold that the stairwell from one apartment downstairs to the lobby is considered a courtyard and so one should light by the entrance to the apartment building.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4) holds that if one lives in an apartment building, he should light by the entrance to the apartment building, as it leads out to the street. Since the stairwell and entrance is used for entering and exiting, it is recognizable that the candles lit at the entrance of the building were lit by one of the tenants. Therefore, he considers the staircase that goes from one’s apartment to the building entrance as a courtyard, and one should light at the entrance of the courtyard in accordance with the opinion of Tosfot.</ref>
##Many poskim disagree and do not consider the stairwell to be a courtyard and so one should light by the entrance of one’s apartment if it can be seen by those who pass by. Alternatively, one should light by the window facing the public domain unless the window is above 20 [[amot]] from the street level.<ref>Regarding Eruvin, the Chazon Ish (OC 65:52) posits that nowadays, there is no such thing as a halachic courtyard because we don’t treat courtyards or streets as extensions of the house as they did in the days of Chazal. Therefore, the Chazon Ish (quoted in Shevut Yitzchak [[Chanukah]] p. 6) rules that one may not light [[Chanukah]] candles by the entrance to a courtyard because it is not considered a halachic courtyard. Rav Nissim Karelitz (Chut HaShani [[Chanukah]] pg 306-7) adds that according to the Chazon Ish, one who lives in an apartment should light at one’s doorway unless people won't see it, in which case one should light in the window facing the public domain. Similarly, Torat HaMoadim (Rav David Yosef, 3:2, pg 74-6) writes that according to the Chazon Ish, one should light by the window facing the public domain if it's within 20 [[amot]] of street level, otherwise one should light by the door of one's apartment.</ref>
#Nowadays, one doesn’t have to light by a door on each side of the house because of a concern that passersby will say that he didn't light a Chanukia.<ref>Rama 671:8, Chazon Ovadia pg. 41, Torat HaMoadim 3:8 

*In [[Shabbat]] 23a, Rav Huna says that if you have two doors and only light by one of them, someone who passes by the second door will suspect you of not lighting. Therefore, because of suspicion he should light by both. Rava explains that this is only if the doors are on separate sides. The Ran there writes that since this lighting is only for marit ayin, one would not recite a beracha. This is also the opinion of Rambam ([[Chanukah]] 4:10), Tur and Shulchan Aruch O.C. 671:8.
*However nowadays, since everyone lights indoors anyway, one doesn’t have to light because of suspicion. This is also the opinion of Sefer HaTruma 228, Smak 280, Orchot Chaim ([[Chanukah]] 13) in name of Rabbi Yehuda MeKorvin, Hagahot Maimon ([[Chanukah]] 4:30) in name of Rabbenu Simcha, Sh”t HaRashba 1:541, Ritva ([[Shabbat]] 23a), Meiri 23a s.v. "chatzer sheyesh la", Mordechai ([[Shabbat]] 2:266), Sefer HaMeorot ([[Shabbat]] 23a), Shibolei HaLeket 185, Ohel Moed ([[Chanukah]] 5, Rama 671:8, Sh”t Maharshal, Hagahot Maharikash, Pri [[Chadash]], Sh”t Bet David O”C 472, Chazon Ovadia pg. 41, Torat HaMoadim 3:8.</ref>
#One must light in the place where the Chanukia is going to stay. Thus, one shouldn’t light indoors and then move the Chanukia outside or light it in one’s hand and then put it down. If one did so, one should extinguish the candles and relight without a bracha.<ref>Rava's opinion on [[Shabbat]] 22b is that one must light the [[Chanukah]] candles where the candles are going stay. Rambam ([[Chanukah]] 4:9), Tur and Shulchan Aruch O.C. 675:1 codify this as the halacha. Pri Chadash says one shouldn’t make a bracha if one needs to light again, against Hagahot Rabbi Akiva Eiger 675 who says to make a bracha. Torat HaMoadim 3:9 and Sh”t Hitorerut Teshuva 2:110 hold that because of Safek [[Brachot]] one shouldn’t make a bracha (in addition to the idea that perhaps one fulfills the mitzvah not it’s place if it’s recognizable that it’s lit for [[Chanukah]], Sh”t Lev Chaim 3:146). [Regarding reciting a bracha in cases where there is a double safek see Yechave Daat 5:21.] </ref> Consequently, a sick person should not light while in bed and then have the Chanukia moved but rather should let another household member light.<ref>Torat HaMoadim 3:9 quotes the ruling of a sick person from Sh”t Lev Chaim 3:146</ref>
#Some say that if one is lighting in the window they should turn off the lights so that it is more noticeable outside.<ref>Or Letzion 2:42:5 p. 244 writes that if someone is lighting in the window they should turn off the electric lights so that those passing by can see it, however, on Friday night they should leave on the lights for their meal. [[Young_Israel_of_Woodmere_Hilchos_Chanuka|Rav Hershel Schachter (Young Israel of Woodmere Packet)]] agrees and applies it to any case one is lighting inside that one should turn off the lights.</ref>

==Lighting Indoors or Outdoors==

#Nowadays, many have the practice to light indoors even when it is not dangerous to light outside. If one is lighting indoors, he should place the chanukia to the left of the door within a [[tefach]] of the door. If, however, there is a window facing the public within 20 [[amot]] of the ground, he should light by the window rather than by the door. Some are strict to light outside, placing their chanukia inside a glass box.<ref>*The Gemara ([[Shabbat]] 21b) states that one may light indoors if there is a danger in lighting outside. Rashi and Tosfot (s.v. Ubeshat HaSakanah) explain that the ruling authority of the time outlawed lighting candles outdoors. Accordingly, the Or Zaru’a 2:323 asked why nowadays, when such danger no longer exists, the practice is to light inside. The Shibolei HaLeket 185, Itur 2 pg. 114d, and Haohel Moed (Chanukah 5) answers that once there was a time when Jews had to light indoors, the minhag remained even if its original motivation dissipated. Another approach in defense of the minhag is based on the opinion of the Ritva. The Ritva ([[Shabbat]] 21b s.v. Ubeshat HaSakana) quotes his teacher as saying that if one cannot light outside because of the winds, one should light inside. This argument in defense of the custom to light indoors is made by the Aruch Hashulchan 671:24. see however Sheelet Yaavetz 1:149 who argues that for this reason you should light in a glass case that is protected from the wind
*Similarly, Rabbenu Yerucham 9:1, Siddur Rav Amram Gaon, Hilchot Kesuvot Min HaGoenim, Darkei Moshe 671:9, Bach 671e hold that since thieves come (which is also called “danger”), they would light inside.
*Sh”t Imrei Noam 2:29 and Sh”t Minchat Yitzchak 6:66 quote Megilat Taanit 1 which says because of a fear of scoffers the practice is to light inside.
*The Rama 671:7 writes that the accepted minhag nowadays is to light indoors next to the doorway. The Mishna Brurah 671:38 (and Shaar HaTziyun 671:20) adds that if there's a window to the public domain and there's no issue of danger one should light by the window unless it is above 20 [[amot]] from the street level. Yalkut Yosef 671:22 and Chazon Ovadia pg. 36-38 write that if it is possible one should light outdoors since there’s no danger to light outside nowadays.
*Nonetheless, the Meiri ([[Shabbat]] 21b), Tosfot ([[Shabbat]] 45a s.v. Makmi) in name of Ri, Rid, Riaz, Ran, and Pri [[Chadash]] explaining S”A 671:5 say that a “danger” is considered when the government makes a decree forbidding lighting (and not just a fear of thievery). Still, the Raavad, Rashba, Sefer Trumah, and Ritva (against the Rambam) hold that if one lights inside in a time of no danger one fulfills his obligation after the fact.
*Others who defend the practice to light inside include: Tzafnat Paane’ach ([[Chanukah]] 3:3), Yaskil Avdi O”C 7:46, and Torat HaMoadim 3:4. See Mishna Brurah 671:35. Hanukah Booklet by Shaare Rachamim (pg 110) writes that Syrian minhag is to light indoors.
*[Sh”t Devar Yehoshua 1:40 says nowadays one can only light indoors, and it doesn’t fulfill the mitzvah to light outside. However Chacham Ovadia Yosef (Chazon Ovadia pg. 36-38 and Yalkut Yosef Moadim pg. 231-2) strongly disagrees. He writes that both the Rambam (Chanuka 4:7) and the Shulchan Aruch 671:5 wrote the halacha that you should light outside but when it's dangerous you can light inside. This implies that if possible, one should light outside. Thus he concludes, that it’s better to light outside, although one is allowed to light inside.] [http://www.dailyhalacha.com/m/halacha.aspx?id=1555 Rabbi Eli Mansour], Rav Elyashiv (Kovetz Teshuvot 1:67), Shu"t Divrei Menachem 4:36, Shu"t Yaskil Avdi OC 7:46, all argue that ideally you should light outside when it's not dangerous.</ref>
#If there are many people in a building lighting outside so that there's not enough room for everyone to light within a tefach of the door, some poskim write that as long as one chanukia is within a tefach the others that are adjacent are acceptable. However, some poskim hold that the chanukia needs to be within a tefach and if that isn't possible several people should join together in lighting one chanukia.<ref>Piskei Shemuot (Chanuka p. 63 quotes Rav Shlomo Zalman (Madenei Shlomo p. 110) as saying that since it is evident that one is only not lighting within a tefach because there is already a chanukia there, it is acceptable to light further away. However, he also quotes Rav Elyashiv (Shvut Yitzchak v. 8 p. 112) as saying that one may not light beyond a tefach of the door even in such a case. Rather some people should join together for a single chanukia.</ref>
#If someone lights in the window he should light it in a way that both people on the inside and outside can see even if that means putting it on an angle.<ref>Halachos of Chanukah by Rabbi Eider p. 29 citing Rav Moshe Feinstein</ref>
#If someone is lighting in the window he should set up the menorah and light facing the inside (according to the order of the person lighting on the inside).<ref>Halachos of Chanukah by Rabbi Eider p. 29 citing Rav Moshe Feinstein</ref>

===Lighting in Yeshiva===

#Some say that one fulfills his obligation with lighting in the lobby of the dorms. Some also have the minhag to light in the cafeteria of the yeshiva.<ref>Chazon Ish cited in Teshuvot Vihanhagot 2:342:11 and Rav Aharon Kotler cited in Halachos of [[Chanukah]] by Rav Shimon Eider pg. 37 </ref> Others, however, argue that one would fulfill his obligation only if he lights on the same floor as his room. Due to safety considerations, though, many Yeshivot, forbid lighting in or next to the dorm rooms.<ref>The Gemara ([[Shabbat]] 21b) establishes that the primary place for [[Chanukah]] candles is right outside the door of one’s house. Rashi (s.v. Mibachutz) explains that even if one has a courtyard in front of his house, he still is obligated to light by the entrance of one’s house. Tosfot (s.v. Mitzvah), on the other hand, argue that in such a case, one should light at the entrance to the courtyard, as it connects to the public thoroughfare. Although the Ran (9b s.v. Tanu) agrees with Rashi, the Tur and Shulchan Aruch O.C. 671:5 cite the view of Tosfot.
*Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4) holds that if one lives in an apartment building, he should light by the entrance to the apartment building, as it leads out to the street. Opinion of Rav Shlomo Zalman Auerbach cited in MIkraei Kodesh by Rav Moshe Harari pg. 101. Rav Shlomo Zalman explains that the staircase that goes from one’s apartment to the building entrance is considered a courtyard, and one should light at the entrance of the courtyard in accordance with the opinion of Tosfot. He adds that the staircase is considered a courtyard even if people don’t use it as people would use their private home. The Griz (cited by Shevut Yitzchak [[Chanukah]] p. 6) agrees.
*On the other hand, regarding Eruvin, the Chazon Ish (OC 65:52) posits that nowadays, there is no such thing as a halachic courtyard because we don’t treat courtyards or streets as extensions of the house as they did in the days of Chazal. Therefore, the Chazon Ish (quoted in Shevut Yitzchak [[Chanukah]] p. 6) rules that one may not light [[Chanukah]] candles by the entrance to a courtyard because it is not considered a halachic courtyard.
*Rabbi Mordechai Willig (Halachipedia Article 5773 #11) said that even according to the Chazon Ish one could explain the minhag of the yeshiva to light at the dorm building entrances because people walk around more casually in the dorms than they would in the street.
*Rav Hershel Schachter (“Where to Light Neiros [[Chanukah]] in the dorm,” min 1-6 min 1-6) explained that perhaps a yeshiva student living in the dorms cannot fulfill his obligation by lighting in the lobby, as the staircase is not considered a courtyard. He added that the hallways of each floor are considered courtyards because they really are used for private uses, as people walk around in bathrobes when going to take a shower. Regarding lighting on a floor other than where one lives, there is less room to believe that the stairwell is considered a courtyard. Rav Schachter (Halachipedia Article 5773 #11) stated explicitly that it is absolutely forbidden to light in the dorm rooms without permission. As such, one either should light at home or, if that is not feasible, he should light in the lobby after hearing the [[brachot]] from someone else.
*See Rav Baruch Simon (Imrei Baruch Eruvin p. 40-1), in discussing the Chazon Ish, argues that there is room to distinguish between Eruvin and [[Chanukah]] regarding the definition of a courtyard.
*Torat HaMoadim 2:5 writes that if there’s a place to eat, such as the cafeteria, and place to sleep, such as the dorms, in one building, one can light wherever in the building there’s more Pirsume Nisa (Publicizing the miracle) such as the entrance to the cafeteria, in the cafeteria, entrance to the dorms, or in the dorms. He writes that if the cafeteria and dorm are in separate buildings there is a dispute whether one should light by the place one eats or the place one sleeps. The dispute is based on the Rashba (responsa 1:542) who says that if one eats daily at someone’s house he must join in the lighting at that house. Thus, the Rama 677:1, Taz 677:2, and Leket Yoshar rule the main place for the [[Chanukah]] candles is where he eats. However, Sh”t Maharshal 85 says the place where one sleeps is primary. Sefer Yosef Ometz Yuzfa 1071, Sh”t Rivivot Efrayim in name of Rav Moshe Feinstein in Igrot Moshe (Rav Moshe Feinstein in Igrot Moshe O”C 4:70(3), Y”D 3:14(5); and cited by Halachos of Chanuka by Rabbi Eider p. 37), and Sh”t Minchat Yitzchak 7:48 agree. Rav Moshe adds that the people living their should draw lots to determine who will sit by the candles to prevent a fire. The Chazon Ish cited in Teshuvot Vihanhagot 2:342:11 and Rav Aharon Kotler cited in Halachos of [[Chanukah]] by Rav Shimon Eider pg. 37 hold that the primary place is the place of eating. Chazon Ish says that as a stringency one should also light without a bracha by the place of sleeping.</ref>

===Apartment Building===

#See full article [[Where should one light one’s Chanukia if one lives in an apartment building?]] but here is the summary:
#If one lives in an apartment building and one is lighting outside then one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. <ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4, Maadei Shlomo pg 110) ruled that a stairwell is considered a courtyard, therefore, if one lives in an apartment building and one is lighting outside, one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. [Rav Elyashiv (Shevut Yitzchak vol 5 pg 7) and the Brisker Rav (Piskei Shemuot (pg 41, note 21), Kol Bo [[Chanukah]] (pg 98)) agree that even nowadays the stairwell and path is considered a courtyard.] </ref> However, some argue that one may not light at the entrance of the apartment building. Some say that instead one should light by the entrance of the apartment (if people will see it) and some say that instead one should light by the window (if it is below 20 [[amot]]). <ref>The Chazon Ish (Orchot Rabbenu vol 3, pg 3) held that nowadays one may not light by the entrance to a courtyard. (This is similar to the Chazon Ish OC Eiruvin 65:52).

*Rav Nissim Karlitz (Chut Sheni [[Chanukah]] pg 306-7) explains the position of the Chazon Ish as follows: nowadays one may not light in a courtyard since the courtyards aren’t used as part of the house as they were in the times of the Gemara. Rather one should light at one’s door unless people won't see it in which case one should light in the window facing the public domain. Yet, if the window is above 20 [[amot]] from the street it’s preferable to light at the entrance of one’s door towards the stairwell which is used by a few tenants instead of lighting one’s table.
*Similarly, Torat HaMoadim (Rav Dovid Yosef, 2:2, pg 74-6) also rules that it's preferable not to light by the entrance of the stairwell because of the reasoning of the Chazon Ish and because nowadays it's not crucial to light outside. However, he contends that it's better to light by the window facing the public domain and if that's above 20 [[amot]], then one should light by the door of one's apartment. [Torat HaMoadim writes that this seems to be implied from the ruling of his father, Rav Ovadyah Yosef, in Kol Torah (5725 Kislev) (and Yalkut Yosef (Moadim pg 198)) that one who lives in an apartment building should light by the window unless it is above 20 [[amot]] from the street in which case one should light by the door inside. Torat HaMoadim 2:2 (pg 74-76) infers from this that Rav Ovadyah holds one shouldn't light by the entrance of the stairwell perhaps because of the Chazon Ish's reasoning.] Or Letzion v. 4 p. 243 agrees.</ref> Some say that if there are buildings facing the apartment then one may light in the window above 20 amot rather than light inside.<ref>Chazon Ovadia Chanuka p. 39 writes that one can light in the window even if it is more than 20 amot above the street level if there are buildings opposite it since they are able to see his candles. This is preferable to lighting by the door on the inside. See Torat Hamoadim 3:7 p. 87 who writes that a window above 20 amot from the street shouldn't be lit in rather one should just light by the door from the inside.</ref>
===Office Buildings===
# One does not fulfill one's mitzvah of lighting Chanuka candles at one's office where one works.<Ref>Piskei Shemuot Chanuka p. 53 quotes Rav Elyashiv as holding that one can not fulfill one's obligation by lighting at one's office even if one spends all day there and eats there since that's not where one sleeps. [http://halachayomit.co.il/he/Default.aspx?HalachaID=4124 Halachayomit.co.il], Mayan Omer 3:7:24 p. 359 quoting Rav Ovadia Yosef, and Hilchot Chanuka Im Taamim Viyunim p. 43 agree not to light with a bracha at one's office if one doesn't sleep there.</ref> Some say that one can light at one's office without a bracha but still the primary lighting with a bracha is done at home.<ref>[https://www.srugim.co.il/401930-%D7%9E%D7%99-%D7%9E%D7%94-%D7%9C%D7%9E%D7%94-%D7%9B%D7%9E%D7%94-%D7%95%D7%9E%D7%AA%D7%99-%D7%A9%D7%95%D7%AA-%D7%9E%D7%A7%D7%99%D7%A3-%D7%95%D7%A7%D7%9C%D7%99%D7%9C-%D7%A2%D7%9C-%D7%97%D7%A0%D7%95 Rav Shlomo Aviner] writes that one may only light chanuka candles at one's place of work without a bracha. See Birurei Minhagim Moadim (p. 175 by Rav Shabtai Yonah Friedman of Chabad) quotes some say that it is permissible to light Chanuka candles with a bracha at the place of one's work if one stays there all day and generally eats all one's meals there.</ref>
#Someone at work and can't leave early to light on time can light when they get home.<ref>Yalkut Yosef (672:11, Chanuka 5773 edition) writes that someone working after the time for Chanuka candles should ask his wife to light for him at the right time if she's home. If she's not home or doesn't want to light without him, he can continue working and light when he gets home. </ref> Regarding having one's spouse light for him see [[Earliest_and_Latest_time_to_light_Chanukah_Candles#Coming_Home_Late_from_Work]].

===Windy place===

#In a place where it’s windy (which would blow out the candle) one is allowed to light inside. Some are strict to light outside with a glass covering. However, one should be careful to light with the glass covering on and not that after lighting one covers it with the glass. <ref>Aruch HaShulchan 671:24 says our practice isn’t to light outside since in our areas it commonly rains, snows and there’s strong wind. Also the Rabbis didn’t impose such a burden of setting up a glass case for the Chanukia. Sh”t Shelit Yaavetz 149 writes that one should light outside with a glass covering, implying if there’s wind me’ikar hadin one doesn’t need to light outside. Torat HaMoadim [[Chanukah]] 3:3 requires with the glass covering on is because otherwise it’s like lighting a candle that can’t last a half hour which S”A 675:2 renders the lighting unfit even if more fuel is added later. So too Shiltei Giborim ([[Shabbat]] 21b), Piskei Riaz, Rivta, Rabbenu Perachya, Back 673, Magen Avraham 673:12, Taz 673e, Pri [[Chadash]], and Eliyah Rabba 673:14 write that one can’t light in a place where the wind would blow it out. Mikrei Kodesh ([[Chanukah]] 17) writes that the Mahril Disken would light with the covering on so that at the time he lit he could leave it and it’d stay lit without closing the covering, however he defends the Minhag to light and then put on the cover. </ref>
#One shouldn’t light in a place where it’s windy. If one did so and it gets blown out within a half hour one doesn’t fulfill one’s obligation, therefore one should relight without a Bracha. <ref>Mishna Brurah 673:25 writes that just like one shouldn’t light without sufficient amount of oil, one shouldn’t light in a place that’s windy. If one did so and the wind blows it out one should relight it without a Bracha. </ref>
#If one lit in a windy area and the candles last a half hour so say that retroactively one fulfilled the mitzvah, while others say that one didn’t fulfill the mitzvah and should relight without a Bracha. <ref>Sh”t Har Tzvi Siman 114 writes that if the wind doesn’t blow it out certainly one fulfills the obligation retroactively. Rav Shlomo Zalman in Halichot Shlomo (16:6 pg 301) agrees. However, Rav Chaim Kanievsky and Rav Nassim Karlitz quoted in Kovetz Shemuot ([[Chanukah]] pg 123) who argue that since it wasn’t light properly even if it doesn’t get blown out one doesn’t fulfill the mitzvah and one should relight without a Bracha.</ref>

===Glass cases===

#Some achronim say that one shouldn’t light with the glass case doors wide open when one lights and then close them after lighting if it’s a windy place, while most others argue that one may be lenient. <ref>The Maharal Diskin (quoted by Mikrei Kodesh [[siman 17]] and Moadim UZmanim vol 2 siman 142) holds that one shouldn’t light with the glass case doors open because at the time of the lighting the candles have to able to burn for a half hour and in this case at the time of lighting they were in a windy place. So held the Griz (quoted by Piskei Teshuvot 673:5). However, Rav Chaim Zonenfeld in Sh”t Shelmat Chaim Siman 261 disagrees with the Maharal Diskin. Rav Tzvi [[Pesach]] Frank in Sh”t Har Tzvi Siman 114 agrees with Rav Chaim Zonenfeld because one’s intention and completion of lighting was to close the doors. Rav Shternbach in Moadim UZmanim 2:142, Rav Shlomo Zalman in Minchat Shlomo 58:1 (and Halichot Shlomo 16:6), Rav Chaim Kanievsky in Taama DeKra Parshat Vayeshev, and Rav Ovadyah Yosef in Yalkut Yosef (Kitzur S”A 675:2) concur with the lenient position. </ref>
#Having two Chanukiyot in one case can be an issue of lacking recognition of the day of [[Chanukah]] and so one Chanukia should be raised so that the flames are seen separately. <ref>Or Yisrael (Dardak pg 86), Kol MeHeichal (pg 520) in name of Rav Ovadyah Auerbach, and Or Yisrael (Blinsky pg 105) </ref>

==Position==

#The Chanukia should be placed within a [[Tefach]] of the left side of the door, opposite the doorpost with the [[mezuzah]]. <ref>In the Gemara [[Shabbat]] 22a Rabba says that the [[chanuka]] candles should be set up within a [[Tefach]] of the door. The Gemara continues with a dispute whether [[Chanukah]] candles should be on the left or right side of the door and concludes that the halacha is that it should be placed on the left so that the [[mezuzah]] is on the right and [[Chanukah]] candles on the left. Tur and S”A 671:7 rule like the Gemara that the [[chanuka]] candles should be placed within a [[Tefach]] of the left side of the door opposite the [[Mezuzah]]. Chazon Ovadia pg. 32 holds like this. Shulchan Aruch also adds that if there's no [[mezuzah]] one should light on the right side of the door.</ref>
#If there's no [[mezuzah]] one should light within a [[Tefach]] of the right side of the door. <ref>Shulchan Aruch 671:7, Chazon Ovadia pg. 33</ref>

==Heights of Placement of Chanukia==

#The [[Chanukah]] candles should be placed between 3 and 10 [[tefachim]] (between 24 and 80 centimeters) from the ground. If they are placed above 10 [[Tefachim]], one fulfilled the obligation.<ref>Shabbat 21b the statement of Ravina that it’s a mitzvah (preferable) to place it below ten; Ran (9b s.v. Garsi) in name of Rabbenu Chananel and Rabbenu Yonah, Rashba ([[Shabbat]] 21b Amar Ravina), Rosh ([[Shabbat]] 2:5), Smag ([[Chanukah]] 250d), Smak (280, 277), Tur and S”A 671:6 hold like Ravina even though the gemara questions him. Kitzur Shulchan Aruch 139:8 and Chazon Ovadia pg. 33 concur. Bet Yosef 671:6 says since the Rif and Rambam don’t mention this, it means you can place it anywhere, but to fulfill everyone’s opinion one should put it below 10.

*[http://www.hebrewbooks.org/pdfpager.aspx?req=23994&st=&pgnum=229 Orchot Chaim (p. 117b n. 3)] and Kol Bo hold explicitly like Rambam and Rif that only after the fact can one light under 10. [Moreover, [[Seder]] Hayom and Gefen Poriah (Bava Kama 62b) say that one doesn’t fulfill his obligation if the candles were placed below 10. Yet, the [http://www.hebrewbooks.org/pdfpager.aspx?req=7949&st=&pgnum=245 Nemukei Orach Chaim 671:2] disputes such an opinion.]
*The Bet Yosef 671:6 cites a dispute between the Mordechai ([[Shabbat]] ch. 2, n. 266) who writes that since everyone lights indoors, one can light even above 10 and the Tur (671:6) who writes to place it within 10 not differentiating between indoors and outside.
*Tur 671:6 in the name of Maharam MeRotenberg holds that one should place it above 3 [[Tefachim]]. This is also the opinion of Mordechai [[Shabbat]] 266, S”A 671:6. Birkat Yosef Yedid 3 pg 207, Sh”t Kinyan Torah 1:131:2 imply from Orchot Chaim that under three [[Tefachim]] doesn’t fulfill the mitzvah. Yet, Pri [[Chadash]] 671, Pri Megadim A”A 671:6, Mishna Brurah 671:26, Kaf HaChaim 671:50, Chazon Ovadia pg. 33, Torat HaMoadim 3:5 all rule that if one lit below 3 tefachim he has still fulfilled his obligation.</ref> If one is lighting indoors, one should light by the window even if it is above 10 [[tefachim]], rather than light by the doorway on the inside.<ref>Shulchan Aruch 671:6, Mishna Brurah 671:27</ref>
#One should be careful to light in a different place than one normally lights the rest of the year so that the fact that one is lighting specifically for [[Chanukah]] will be recognizable. <ref>Rama 671:7</ref>
#If it’s above 20 [[amot]] (9.6 meters) one doesn’t fulfill the obligation and should extinguish the candle and relight it in the proper height without a bracha.<ref>[[Shabbat]] 22a Rav says it can’t be above 20 [[amot]]. Tosfot (s.v. Ner) says it can’t just be lowered since the mitzvah was already done incorrectly. Tur (671:6), Bach, Taz, Pri [[Chadash]], Mishna Brurah (Shaar Tziyun 671:33) say indoors it cannot be above 20 [[amot]] against the Rabbenu Yoel (Ravyah 843) and Rabbi Yitzchak Avuhav (quoted by the Bet Yosef). If one put it above 20 [[amot]], Pri [[Chadash]], Mishna Brurah 671:29 say to relight with a Bracha. Kaf Hachaim (671:53) limits the ruling of the Pri [[Chadash]] to only where one finished lighting and stopped thinking about it. However Chazon Ovadiah ([[Chanukah]] pg 35) and Torat HaMoadim 3:6 say to relight without a bracha because of the opinion of Rabbenu Yoel (Pri Megadim A”A 671:7), [and Hareri Kodesh who says that perhaps according to Meiri and Shiltot one should repeat Sh’assa Nissim]. </ref>
#Similarly someone who lives an upper floor apartment, should light by the door of the apartment<ref>Ritva ([[Shabbat]] 21b s.v. VeIm Dar) says someone living in an upper floor should light by the window that’s above 20 [[amot]]. However, Pri [[Chadash]] 671:6, Pri Megadim A”A 671:8, and Machsit HaShekel 671:6 say to light it by the door of the apartment. Thus, Kitzur Shulchan Aruch 139:8 rules that if one's window is more than 20 [[amot]] above the ground level of the street outside, one shouldn't light by the window, but rather by the house door. </ref> and if they want they can light at the window even if it’s above 20 [[amot]].<ref>[[Young_Israel_of_Woodmere_Hilchos_Chanuka|Rav Hershel Schachter (Young Israel of Woodmere Packet)]] holds that one should light in the window either because of buildings across the way or because it is somewhat visible to the street. Rav Shlomo Zalman Auerbach in Halichot Shlomo 14:5 agrees because of the Ritva (Shabbat 21b s.v. v'im) and Pri Megadim (E"A 671:8) above. Chazon Ovadiah ([[Chanukah]] pg 36) says that one living in an apartment on the fifth floor (just an example) should light inside his house by the door and if he wants he can light by the window that’s above 20 [[amot]] as it’s Pirsume Nisa for the household members and to those on the street according Rabbenu Yoel and for others in a building across the street at the same height (similar to Kol Bo [[Chanukah]] pg 99). </ref> Some have the custom to light by the apartment building entrance.<ref>Halichot Shlomo 14:5. See [[#Apartment_Building]] for discussion.</ref>
#The [[measurements]] are measured to the flame of the candle.<ref>Mishna Brurah (Shaar Tziyun 671:33), Chazon Ovadyah ([[Chanukah]] p. 36), Rav Avigdor Neventzal (Yerushalayim BiMoadeha pg. 188) say to measure from the flame of the candle like the Pri Megadim (M”Z 671:5) [However Leket Yosher ([[Chanukah]] pg 150) writes in name of a student of the Trumat HaDeshen that just the bottom has to be within 10 [[Tefachim]].] </ref>
#If one is lighting in a window, preferably the candles should be within 10 [[Tefachim]] from the floor, however, there’s no issue of lighting in the window above 10 [[Tefachim]]. <ref>Mishna Brurah 671:27, Piskei Teshuvot 671:8, Chazon Ovadia pg. 36 </ref>
<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> 0 </td>
<td> Rav Chaim Noeh </td>
<td> Chazon Ish </td>
</tr><tr>
<td> 3 [[Tefachim]] </td>
<td> 24 cm </td>
<td> 28.8 cm </td>
</tr><tr>
<td> 10 [[Tefachim]] </td>
<td> 80 cm </td>
<td> 96 cm </td>
</tr><tr>
<td> 20 [[Amot]] </td>
<td> 9.6 meters </td>
<td> 11.52 meters </td>
</tr>
</table>

#Some say that regarding this law one can follow the more lenient of the two [[measurements]].<ref>Piskei Teshuvot 671:7 </ref>

==Related Pages==

#[[Lighting Chanukah Candles]]

==Links==

*[http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]

==Sources==
<references />

[[Category:Chanukah]]
[[Category:Holidays]]

Eruv Tavshilin

2024-09-25T09:29:20Z

Dlhanon: /* Eating the Eruv Tavshilin */

If [[Yom Tov]] falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from [[Yom Tov]] for [[Shabbat]], however, if one cooked and there was leftovers it may be eaten on [[Shabbat]]. Yet, if one designated an Eruv Tavshilin from before [[Yom Tov]] then it’s permissible to cook or bake from [[Yom Tov]] for [[Shabbat]].<ref>Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1 </ref>
==Procedure and Text==
# One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.<Ref>Laws of [[Yom Tov]] (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29</ref>
# The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from [[Yom Tov]] for [[Shabbat]]". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.<ref>Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah ([[Yom Tov]] pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת. </ref>

==What Foods Should be Used for Eruv Tavshilin?==
# A baked item such as bread and a cooked dish should be used for the Eruv Tavshilin.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible. <Ref>Shulchan Aruch O.C. 527:2 </ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv. <Ref>Mishna Brurah 527:7 </ref>
# If one is only going to cook and not bake then one only needs one cooked dish. <Ref>Mishna Brurah 527:6 </ref>
===Size of Eruv Tavshilin===
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>

==Who needs an Eruv Tavshilin==
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>

==Eating the Eruv Tavshilin==
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
==If one forgot to make Eruv Tavshilin==
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city. <Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv. <Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday. <Ref>Shulchan Aruch 527:19 </ref>Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle. <Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town. <Ref>Piskei Teshuvot 527:21 </ref>

==Links==
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz

==Sources==
<references/>
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Tisha BeAv

2024-08-16T08:14:31Z

Dlhanon: /* Mourning Practices on the Tenth of Av */

[[Image:Destruction_temple.jpg|200px|right]]
The fast of Tisha B’av commemorates five tragedies which occurred to the Jewish nation:

#The Jews in the desert were told that they would not enter Eretz Yisrael following the sin of the spies.
#The first Bet HaMikdash was destroyed.
#The second Bet HaMikdash was destroyed.
#Beitar, a city filled with over 10,000 Jews, was captured and destroyed by the Romans during the Bar Kochva rebellion.
#Turnus Rufus plowed the area of the heichal. <ref>Mishna Taanit 26b, Rambam Hilchot Taaniyot 5:3, Chayei Adam 133:5, Kitzur Shulchan Aruch 121:5, Mishna Brurah 549:2 </ref>

This article is specifically about the fast of the ninth of Av. To learn about any of the other fast days [[Fast Days|click here]]. After Tisha B'av, there are days of consolation and celebration, including Shabbat Nachamu and [[Tu Be'Av]].
==Erev Tisha B'av==
===Learning Torah===

#Some Ashkenazim have the minhag not to learn after midday on Erev Tisha BeAv (except for the things which one can learn on Tisha BeAv itself), while others allow learning all day. <ref>Rama 553:2 records the custom to stop learning torah at midday of erev tisha b'av. Magen Avraham 553:7 agrees. However, Mishna Brura 553:8 and Aruch Hashulchan 553:4 challenge this custom </ref> For Sephardim, it is permissible to learn the entire day of Erev Tisha BeAv. <ref>Chazon Ovadyah (Arba Taniyot pg 248). English Yalkut Yosef 553 fnt. 146 points out ruling in the Halichot Olam v. 2 was that if it would disturb him to only learn Tisha Bav material after Chatzot he may learn any subject of Torah. Also, if Tisha Bav is on Shabbat, technically someone can learn whatever they want but one who limits himself to Tisha Bav subjects will be blessed. However, Chazon Ovadia is his later ruling and there he is more lenient. Or Letzion 3:28:5 writes that one should refrain from learning regular subjects of Torah after chatzot and only learn the subjects that are permitted on Tisha B'av, however, for someone whom that is difficult for It is permitted to learn those subjects exclusively can learn anything.</ref>

===Seuda Hamafseket===
====Small Meal in Advance====

#The custom is to eat a large meal before [[Mincha]] and then to begin the Seuda Ha'mafseket after Mincha<ref>Rama 552:9</ref>. However, it is improper to overeat during the meal before Mincha, as one will then be too stuffed for the actual seuda ha'mafseket.<ref>Rama 552:9, Mishna Brurah 552:22. The Rama writes that the minhag was to have a large meal before mincha and then seuda mafseket after mincha. However, the Mishna Brurah 552:22 quotes many achronim who disapprove of this minhag and advise having only one cooked dish before mincha. The Eliya Rabba concludes that one can follow the minhag as long as one's intent is for heaven to be able to fast properly. Nonetheless he should make sure that the first meal isn't too elaborate so that the seuda mafseket is merely stuffing oneself and a snack and not a meal. Or Letzion 3:28:1 agrees. Kaf Hachaim O.C. 552:49:1 writes that the minhag of most people is to follow the Rama's minhag.</ref>
#One should make sure to have a significant separation between the first meal and the seuda mafseket. It is improper to have a large meal, recite birkat hamazon, and then immediately afterwards have the seuda mafseket. The reason is that when one has a large meal before so that he is stuffed by the time he is eating the seuda mafseket, the seuda mafseket is merely ceremonial and the main seuda mafseket was the large meal beforehand. Also, it is a problem of [[bracha sheino tzaricha]]. Rather one should eat the large meal before Chatzot or much earlier in the day such as immediately after mincha gedola.<ref>Mishna Brurah 522:22. Or Letzion 3:28:1 writes that one can follow the minhag, nonetheless, he should have it a few hours before the seuda mafseket so that the seuda mafseket isn't stuffing oneself and it isn't a concern of [[bracha sheino tzaricha]] to have them too close to one another. The Kaf Hachaim O.C. 552:31:1 cites both of these reasons not to have other foods, say [[birkat hamazon]] and then have the seuda mafseket. In Kaf Hachaim O.C. 552:47:1 he says that it is permitted to have an elaborate meal after [[mincha gedola]] and then the seuda mafseket right before sunset and that is considered sufficiently separated. [http://halachayomit.co.il/en/Default.aspx?HalachaID=2091&PageIndex=18 halachayomit.co.il] writes that it is a completely improper minhag to have the large meal, recite birkat hamazon, and then have the seuda mafseket.</ref>
#Someone who knows that he will be able to fast easily and is strict not to minimize with the first meal, prior to the seuda mafseket, or not have it will be praised as being holy.<ref>Rama 552:9</ref>

====Cooked Dishes====

#During the seuda ha'mafseket, one should ensure not to eat more than one cooked food.<ref>Shulchan Aruch O.C. 552:1</ref> Roasted foods are the equivalent of cooked foods in this regard.<ref>Rama 552:3</ref>
#Some consider dairy products which are pasteurized are cooked dishes.<ref>Or Letzion 3:28:2</ref> Others disagree because it is done for health concerns and not for improving taste. <ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 176</ref>
#Even though vegetable soup contains multiple vegetables, it's considered one cooked dish.<ref>Or Letzion 3:28:1</ref> Some say that it is only considered one dish if it's normally made that way during the year.<ref>Chazon Ovadia (Arba Taniyot p. 258)</ref>
#Eggs that were cooked in multiple ways are considered separate cooked dishes. Therefore, one can't eat scrambled eggs and hard boiled eggs at the seuda mafseket.<ref>Chazon Ovadia (Arba Taniyot p. 256), Or Letzion 3:28:1, Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
#Even though raw vegetables aren't considered cooked dishes, one shouldn't eat a salad at the seuda mafseket.<ref>Or Letzion 3:28:1 citing Machzik Bracha 552:2 and Ben Ish Chai Devarim n. 19; Kaf HaHaim 552:11</ref> Others rule that one may eat an unlimited amount of raw foods, including fruits and vegetables. <ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 176</ref> Therefore, even a raw salad seasoned with oil and spices in permissible.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
#Baked goods aren't considered cooked dishes. Therefore, one is permitted to eat different types of cakes. However, one should only eat them to fill oneself and not for pleasure.<ref>Or Letzion 3:28:3, Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref> Pizza is considered a cooked dish because of the cheese on top.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
#As such, it is proper to not eat, chocolate, snacks, and sweets. However, if there is nothing else to satiate oneself then it is permissible to eat them.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>

====Beverages====

#Cooked beverages are not considered cooked dished. Therefore, technically, it is permissible to drink beer, tear, or coffee are seudat hamafseket.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref> However, ideally, one should avoid doing so in order to not derive too much pleasure from seudat hamafseket.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref> Therefore, one who can easily refrain should do so.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref>
#One shouldn't drink soda nor other pleasurable drinks at the seuda mafseket.<ref>Or Letzion 3:28:3</ref> Exceptional cases, such as one who will have difficulty digesting without it, may even drink beer.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref> Additionally, one who feels a need to drink coffee or tea may do so.<ref>Chazon Ovadia p. 268, Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178. Chazon Ovadia adds that the minhag is to have coffee or tea at seuda mafseket and it isn't considered another cooked dish, but it is proper to be stringent.</ref> Similarly, sweet drinks, such as coke, should only be served at suedat hamafseket if necessary, not for indulging.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref>

====Meat, Wine, Fish====

#One should not eat fish at the Seudat Ha'Mafseket.<ref>Shulchan Aruch O.C. 552:2, the Mishna Brurah 552:6 explains that this prohibition is due to the fact that there are some places where fish is referred to as "meat" which is what the Talmud forbids one to eat during this meal. Additionally, the Mishna Brurah explains, fish is a type of food that would be served at a royal meal (see Y.D. 217:8) and it provides joy to the person who eats it.</ref>
#It is permitted to eat canned tuna as well as canned sardines since they are not considered foods fit to be served at a royal table.<ref>[https://itorah.com/daily-halacha/lecture/tisha-b-av-the-foods-fish-at-seudat-hamafseket-and-the-seudah-if-one-is-not-fasting-on-tisha-b-av-/3321/7-28-2020 Rabbi Mansour]</ref>

====Pickled Foods====
#Some forbid picked foods so as not to derive too much pleasure from seudat hamafseket or because they might be considered cooked dishes.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177 based on Kaf HaHaim 552:26</ref> There are others who permit.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177 based on Aruch Hashulchan 552:7</ref>

====Hard Boiled Eggs====

#It is customary to use hard boiled eggs as the "cooked food" eaten at the Seudat Ha'Mafseket, as eggs are the food eaten by mourners.<ref>Mishna Brurah 552:13 and Rama 552:5</ref>

====Bread and Water====

#For those who are capable, it is proper to only eat dry bread dipped in salt and drink only water.<ref>Shulchan Aruch O.C. 552:6</ref> Nonetheless, one need not lessen his eating; rather, one should ensure to eat and drink enough in order that he can endure the fast.<ref>Mishna Brurah 552:15</ref> Some are stringent to dip the final bit of bread in ashes<ref>Rama 552:6</ref> and to eat it and to declare “This is the Tisha B'Av meal." <ref>The Mishna Brurah 552:16 suggests doing so based upon the practice of Rav in the Yerushalmi in Taanit 4:6 </ref>
#One should specifically have bread at the seuda mafseket.<ref>Or Letzion 3:28:1</ref>

====Sitting on the Floor====

#It is customary to sit on the floor while eating the meal, although one need not remove his shoes as the fast has not yet begin.<ref>Shulchan Aruch O.C. 552:7 and Rama, Or Letzion 3:28:1</ref>

====Eating after Seuda Mafseket====

#If one explicitly said that he will not eat after the seuda hamefseket, he cannot continue eating even if it is before sunset. However, if he only had in mind that he would no longer eat, but didn't explicitly say it, he may continue eating. <ref>Yalkut Yosef Moadim page 577, Shulchan Aruch O.C. 553:1. </ref> Since some poskim disagree, some suggest that one say explicitly that he intends to continue eating. <ref>Mishna Brura 553:2 writes that the Bach and Gra hold that a mental acceptance is enough and he therefore recommends stating explicitly that one intends to eat or drink until sunset. </ref>

====Zimmun====

#Three men should not eat together in order to avoid being obligated in a [[zimun]]. <ref>Shulchan Aruch O.C. 552:8, Haghot Maimaniyot Hilchot Taaniyot 5:7:30 </ref> If they do sit together, they should not recite the zimmun. <ref>Mishna Brura 552:19, Or Letzion 3:28:1 </ref>

====Tisha B'av Falls Out on Shabbat or Sunday====

#In a year in which the 9th of Av falls out on either [[Shabbat]] (in which case the fast is observed beginning at sunset on Shabbat) or on Sunday, this meal is not eaten. In such a case, one may enjoy a large sumptuous meal so as to properly celebrate Shabbat. However, one must ensure to stop eating before sunset (see "When Tisha Beav Falls Out on Shabbat or Sunday" below).<ref>Shulchan Aruch and Rama O.C. 552:10</ref>

====Someone who Isn't Fasting====

#Even someone who isn't fasting should observe the laws of seuda mafseket.<ref>Or Letzion 3:28:1, [https://itorah.com/daily-halacha/lecture/tisha-b-av-the-foods-fish-at-seudat-hamafseket-and-the-seudah-if-one-is-not-fasting-on-tisha-b-av-/3321/7-28-2020 Rabbi Mansour]</ref>

===Tachanun===

#[[Tachanun]] is omitted at Mincha on Erev Tisha B'av. If Erev Tisha B'av falls out on Shabbat, Tzidkadecha Tzedek is omitted.<ref>Shulchan Aruch O.C. 552:12, there the S.A explains that the 9th of Av is called a "Moed," and thus we treat it as a holiday in this regard by omitting Tachanun as we do on other festivals as well.
For the same reason, Tachanun is not recited on the 9th of Av proper either (S.A 559:4). </ref>

==Fasting==
===Who Should Fast?===
#A choleh shein bo sakana does not have to fast on Tisha B'av.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/1071122/rabbi-hershel-schachter/hilchos-tisha-b-av/ Rav Hershel Schachter]. His example of a choleh shein bo sakana is someone who is knocked out by the fast and needs to lie in bed all day because of a splitting headache.</ref>
====Healthy Individuals====

#It is forbidden for all men of bar mitzvah age and women of bat mitzvah age to eat and drink on Tisha BeAv. The fast begins at sunset of the 8th of Av and ends at nightfall of the 9th of Av. <ref>Mishna Brurah 554:1, Yalkut Yosef (Moadim p. 577), Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series.

*Tosfot (Megillah 5b s.v. vebikesh) and Ritva (Megillah 5b) imply that Tisha B'av is only derabbanan or a minhag. See, however, the Taz 554:4 who implies that it is Divrei Kabbalah, from the authority of the navi.</ref>

====Pregnant or Nursing Woman====

#Pregnant and nursing women must fast on Tisha BeAv.<ref>Shulchan Aruch OC 554:5</ref> If the woman is sick to the degree that she is a Choleh Shein Bo Sakana, she doesn't have to fast. In these situations one should always ask an Orthodox Rabbi to assess the situation.<ref>Yalkut Yosef 554 (HaChayvim VeHitanot #1)</ref>

====Eating in Increments====

#Some poskim hold that if one is exempt from fasting on Tisha B'av, he need not eat in increments.<ref>Sh”t Maharam Shick 289 says that just like on [[Yom Kippur]] the halacha is that one must eat in small increments if it won't increase the danger (Shulchan Aruch O.C. 618:7), the same applies to Tisha B’av. However, Rav Shlomo Zalman Auerbach (Nishmat Avraham v. 4 554:1), Chazon Ovadia (Arba Taniyot p. 26), [[Shevet Halevi]] 4:46, Tzitz Eliezer 10:25:16, and Rav Elyashiv (Kovetz Teshuvot 1:57) disagree and say that this isn’t necessary for Tisha B’av. The Biur Halacha 554:6 quotes the Pitchei Olam who writes that when there is a small concern for Cholera, people should only eat in small increments so as not to abolish the fast. Shevet Halevi and Rav Elyashiv explain that this is limited to a case in which the whole community had to eat, due to concerns from the Cholera epidemic. However, generally speaking, an individual who is sick may eat regularly. </ref> However, one should not overindulge.<ref>Shulchan Aruch OC 554:5, Hagahot Maimaniot Hilchot Taaniyot 1:8 </ref>

====Children====
#Children are exempt from fasting. Nonetheless, they should eat the seuda ha'mafseket, and observe the applicable halachot .<ref>Or Letzion 3:28:1, [https://www.yutorah.org/sidebar/lecture.cfm/1071122/rabbi-hershel-schachter/hilchos-tisha-b-av/ Rav Hershel Schachter], [https://itorah.com/daily-halacha/lecture/tisha-b-av-the-foods-fish-at-seudat-hamafseket-and-the-seudah-if-one-is-not-fasting-on-tisha-b-av-/3321/7-28-2020 Rabbi Mansour]</ref>
#With regards to children who have reached the age of chinuch, some say that they should wear non-leather shoes on Tisha B'av,<Ref>Chazon Ovadia p. 301</ref> while others hold that they can wear leather shoes.<ref>Or Letzion 3:29:16</ref>
#Even if they are below the age of chinuch, it is a good practice to have them wear non-leather shoes.<Ref>Chazon Ovadia p. 301</ref>

===Brushing Teeth===

#One should refrain from brushing his teeth on Tisha B'av. However, if refraining from doing so causes him tremendous distress, then it's permitted. <ref>Sh"t Minchat Yitzchak 4:109, Mikraei Kodesh by Rabbi Moshe Harari 4:4, Mishna Brura 567:11. </ref>
#It is forbidden for one to rinse out his mouth on Tisha B'Av. However, if one must, then he may rinse out his mouth with less than a [[Reviit]] of water. <ref>Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series. See also Rav Shimon Eider’s Halachos of the Three Weeks pg. 19, where he suggests in the name of Rav Moshe Feinstein, that on Tisha B'Av it is forbidden to wash out one's mouth with mouthwash because of rechitza. </ref>

===Medications===

#A person can take medications, such as a capsule, a bitter tasting pill, or liquid medicine, without water on Tisha B'av.<ref>Rav Eider in Halachos Of The Three Weeks p. 19, Or Letzion 3:29:11</ref> If one can't swallow a pill without liquids, one can swallow it with some bitter water, such as water with tea essence concentrate or a bit of baking soda.<ref>Or Letzion 3:29:11</ref>
#It is permitted to take a caffeine pill on tisha b'av.<ref>[https://dinonline.org/2017/07/31/taking-caffeine-supplements-on-major-fast-days/ dinonline.org]</ref>

===When Does the Fast of Tisha Be'Av End===

#It is not necessary to wait until Rabbeinu Tam's tzet hakochavim to begin eating.<ref>Yalkut Yosef Moadim page 586 </ref> Some say that it is sufficient to wait 27 minutes after sunset.<ref>Or Letzion 3:29:25</ref>

==Washing and Bathing==
===Bathing===

#It is forbidden to wash or bathe oneself in cold or hot water. Even sticking one's finger in water is forbidden.<ref>Shulchan Aruch O.C. 554:7</ref>
# One should not bathe a child on tisha b'av. If they are dirty, then it is permitted to clean the area that is dirty. If they are so dirty that it is difficult to just clean that area, then it is permitted to bath their whole body.<ref>Halichot Emet 25:4 p. 175 writes that one should not bathe a child, even if they are below the age of chinuch, unless they are dirty. Hatipul Btinokot p. 266 writes that if a child is very dirty and it is hard to clean each area that's dirty, then it is permitted to bathe their whole body on tisha b'av. He bases his idea on Mishna Brurah 613:1 by yom kippur. </ref>

===Washing Dirty Hands===
Regarding washing one's hands for health during the coronavirus pandemic, see [[Halachot Related to Coronavirus#The Three Weeks]].

#If one's hands are dirty, then he may clean the dirty area.<ref>Shulchan Aruch O.C. 554:9</ref>

===Mikveh===

#One should not go to the Mikveh on Tisha B'Av.<ref>Shulchan Aruch O.C. 554:8. If a woman needs to do a hefsek tahara on tisha b'av, she can wash just that area of the body and do the hefsek tahara (Mishna Brurah Shaar Hatzion 551:35, Kaf Hachaim 551:63, Mikrei Kodesh p. 255).</ref>

===Washing Dishes===

#It is permissible to wash dishes that are needed on Tisha B'Av itself, such as for children. Otherwise, one shouldn't wash dishes until after Chatzot. It is preferable to wash the dishes while wearing gloves.<ref>Or Letzion 3:29:14</ref>

===Wipes===

#If a wipe is not wet enough, that upon touching it, one's hand wouldn't be wet enough to make something else wet, then one can use it to wipe one's face and hands on Tisha B'av. However, if it's wet enough, that upon touching it, one's hand would be wet enough to make something else wet (tofaich al menat l'hafiach), then one may not use such a wipe. <ref>Or Letzion 3:29:13</ref>
#If one changed a baby and afterwards one's hands are dirty, it is permitted to wash them with soap.<ref>Or Letzion 3:29:13</ref>

==Anointing==

#It is prohibited to anoint oneself for pleasure on Tisha B'av.<ref>Shulchan Aruch O.C. 554:15 </ref>
#Some poskim permit using deodarant on Tisha B'Av, while others forbid it.<ref>Rabbi Eider (Halachos Of The Three Weeks p. 22) and [http://www.torahmusings.com/2011/08/deodorant-on-tisha-bav/ Rabbi Gil Student] based on Biur Halachah 554:15 sv. sicha, are lenient regarding the use of deodorant on Tisha Bav. [https://itorah.com/daily-halacha/lecture/tisha-b-ab-applying-skin-creams-perfume-and-deodorant/2355 Rabbi Mansour] agrees, citing Chacham Ovadia. However, Piskei Hahalachot (by R' Yair Yanay, 555:16) quotes Rav Elyashiv as forbidding deodorant on Tisha Be'av. </ref> Some poskim hold that stick deodorant is forbidden on, while spray deodorant as permitted.<ref>Rav Mordechai Willig (Am Mordechai Moadim 13:3, [https://www.yutorah.org/sidebar/lecturedata/1106391/Halachos-of-The-9-Days-and-Tisha-B%E2%80%99Av Hilchos Three Weeks Part 1, min 22]) distinguishes between spray deodorant, which is permitted, as rechitza sheina shel tanug and stick deodorant, which is forbidden as sicha sheina shel tanug. This is also explained in an earlier shiur ([https://www.yutorah.org/sidebar/lecture.cfm/722652/rabbi-mordechai-i-willig/hilchos-tisha-b-av/ Hilchos Tisha B'av, min 86]). </ref>
#Women should not wear make-up on Tisha B'av.<ref>Rav Mordachi Eliyahu quoted in Mikraei Kodesh Hilchot Tisha B’av 9:note 13 </ref>
#One is permitted to use skin creams to treat scraped or infected skin, since one is doing so to cure the skin, but not for pleasure.<ref>Or Letzion 3:29:13 explains that one can use skin creams to treat scraped or infected skin since it is to cure the skin and not for pleasure. [https://itorah.com/daily-halacha/lecture/tisha-b-ab-applying-skin-creams-perfume-and-deodorant/2355 Rabbi Mansour] agrees.</ref>

==Wearing Leather==

#It is prohibited to wear leather shoes on Tisha B'av.<ref>Shulchan Aruch 554:1 and 554:16, Yalkut Yosef Moadim page 577. Kitzur Shulchan Aruch 124:11, Aruch Hashulchan 554:16, Mishna Brurah 554:30 say that although shoes made of other materials cover and protect the feet, they are not called a "minal" and therefore aren't part of the prohibition. </ref> Some prohibit any comfortable shoe even if it isn't leather. Sephardim don't have this practice.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/1071122/rabbi-hershel-schachter/hilchos-tisha-b-av/ Rav Hershel Schachter quoted Rav Soloveitchik as reccomending being strict for Rambam, who holds that any comfortable shoe is forbidden. However, Rav Ovadia is lenient.</ref>
#Even those who are more lenient on [[Yom Kippur]] and wear comfortable non-leather shoes, should be more stringent on Tisha B’Av as we try to minimize comforts on Tisha B’Av as much as possible.<ref>Halichot Shlomo (ch. 15 no. 5) quoting the Shaarei Teshuva 554:11 </ref>
#Some poskim permit wearing crocs, while others prohibit them.<ref>[http://www.ravaviner.com/2009/07/crocs-on-tisha-be-av.html Rav Shlomo Aviner] says that since crocs are comfortable shoes even though they aren’t leather some, it is better not to wear them, but whoever does has on who to rely. http://matzav.com/rav-elyashiv-crocs-not-permitted-footwear-on-tisha-bav quotes that this is the ruling of Rav Moshe Shternbuch, Rav Nissim Karelitz as well. However, it also quotes Rav Elyashiv that it is prohibited to wear them. </ref>

==Marital Relations==

#It is prohibited to have marital relations on Tisha B'av.<ref>Shulchan Aruch O.C. 554:1, Yalkut Yosef Moadim page 577. </ref>
#It is proper not to sleep in the same bed as one's wife on Tisha B'Av.<ref>Shulchan Aruch 554:18</ref>
#Some poskim say that a husband and wife should be careful not to touch each other.<ref>Mishna Brurah 554:37 raises this possibility but allows for one to be lenient at least during the day. Nitai Gavriel (Ben Hametzarim v. 1 p. 311) is strict. Aruch Hashulchan 554:17 and Taz 615:16 write that one need not be stringent about this at all. Kitzur Shulchan Aruch 124:12 forbids physical contact both in the day and at night. Rav Ovadia (Halichot Olam v. 2 p. 153) permits all harchakot including touching and handing items to your wife on Tisha B'av, as long as she isn't a nidda.</ref> Some say that a husband and wife should even be careful not to pass things on Tisha B'av night.<ref>Nitai Gavriel (Ben Hametzarim v. 1 p. 311) </ref>

==Working on Tisha B'Av==

#The minhag is not to engage in any work which takes time to do during the night of Tisha B'av nor the morning until midday, so as not to divert one's attention from the mourning. This includes housework like sweeping.<ref>Halachos of the Three Weeks p. 25, [https://thehalacha.com/wp-content/uploads/Vol11Issue7.pdf Halachically Speaking v. 11 Issue 7]</ref>
#It is permitted to have a non-Jew work for you on Tisha B'av as long as it isn't something public like building or painting a house.<ref>Halachos of the Three Weeks p. 25</ref>
#If the nature of the work is that not doing it on Tisha B'av will cause one a financial loss, one may do it on Tisha B'av. When possible one should have a non-Jew do it or at least postponed until midday.<ref>Halachos of the Three Weeks p. 25</ref>

==Learning Torah==
===What one may learn on Tisha BeAv===

#One should not learn Torah on Tisha BeAv whether it’s Tanach, Midrash, Mishna, Gemara, Halacha, or Aggadata because Torah brings happiness to a person.<ref>Shulchan Aruch 554:1-2 based on the pasuk in Tehillim 19:9, פִּקּוּדֵי ה יְשָׁרִים, מְשַׂמְּחֵי-לֵב</ref> This applies to women as well.<ref>Sh"t Rivivot Ephraim 2:155:14 </ref>
#Nevertheless, the obligation to set some time in the day for learning torah still exists.<ref>Yalkut Yosef Moadim page 580 </ref> It is permissible to read Iyov, an explanation of Iyov, the sad parts of Yirmiyahu (the prophecies about the destruction and rebuke of the Jewish people, but not consolation nor about the destruction of the other nations), Midrash Eicha, an explanation of Eicha, the Gemara in the third perek of Moed Katan (which deals with the laws of [[mourning]], excluding the happy parts),<ref>S”A 554:1-2, Mishna Brurah 554:2 </ref> the Gemara in Gittin and Sanhedrin which deal with the destruction of the Bet HaMikdash.<ref>Mishna Brurah 554:3 </ref>
#When learning the laws of [[mourning]] one may not go into the depth of halacha (with questions and answers).<ref>Mishna Brurah 554:4. On the other hand, Aruch Hashulchan 554:4 permits going into it deeply. </ref>
#One may not even think of how to answer a serious difficulty in learning because one will feel satisfied when the matter is settled.<ref>Mishna Brurah 554:4 </ref>
#It is permitted to pray the normal [[prayers]] even though it contains Divrai Torah such as az yashir, eizehu mikoman, the [[korbanot]] etc.<ref>Sh"t Yabia Omer YD 4:32 </ref>

==Prayer==

#Although leather is not worn, some have the custom to say the beracha in birkot hashachar of "sheasa li ko tzorki."<ref>Mishna Brurah 554:31, Chazon Ovadyah (Yamim Noraim pg 320), [http://www.dailyhalacha.com/displayRead.asp?readID=951 Rabbi Eli Mansour] </ref> Some say to omit it.<ref>Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series page 62; Ben Ish Hai Vayeshev: 9; Kaf Hachaim 46:17 </ref>
#[[Tachanun]] is not recited on Tisha B'av.<ref>Shulchan Aruch 559:4, because Tisha B'Av is considered like a moed. Mishna Brurah 559:17 points out that this is based on the pasuk in Lamentations 1:15 קָרָא עָלַי מוֹעֵד </ref>
#One may recite [[Kriyat Shema Al HaMitah|kriat shema al hamita]] on Tisha B'av.<ref>Rivivos Ephraim 1:380:4</ref>
#At Shacharit, Kaddish is recited after kriyat hatorah before the haftorah.<ref>Or Letzion 29:23</ref>
#At Mincha, Kaddish is not recited after kriyat hatorah or haftorah.<ref>Or Letzion 29:23</ref>

===Eicha===

#The custom is to read the Megillat Eicha, Lamentations, on Tisha B'av.<ref>Shulchan Aruch 559:2, Masechet Sofrim 18:5, and Eicha Rabbah Parsha 3. Mishna Brurah 559:2 notes that although the prevalent tradition is read to Eicha at night, it is preferable to read Eicha privately during the daytime as well. </ref> Most recite it without a beracha.<ref>Rama 490:9, Teshuvot Harama 35. Beit Yosef 559, notes that common practice is to refrain from reciting the beracha of Al Mikra Megillah on all of the megillot except for Megillat Esther. Magen Avraham 490:9, rules that one should recite a beracha on all of the megillot (except Kohelet). Mishna Berurah 490:19 adopts the opinion of Rama that one should not recite a beracha on the megillot. However, he notes that one can justify the practice of reciting a beracha if the megillah is read from parchment. Maaseh Rav 175 records that the practice of the Gra was to read all of the megillot from parchment and to recite a beracha. See Piskei Teshuvot 559:1 </ref>
#Even one who cannot attend shul, should read Eicha and the kinot alone.<ref>Chayei Adam 135:19; Kitzur Shulchan Aruch 124:1; Mishna Berura 559:5. </ref>
#Women are required to read the Megillat Eicha as well.<ref>Masechet Soferim 18:5. Teshuvot Vihanhagot 2:250 says that since women are obligated in all other halachot of [[mourning]] on tisha b'av, they are also required to hear Eicha. He says that if they cannot make it to shul, they may read it on the floor in their own homes. </ref>

===Aneinu===

#According to Sephardim, one recites aneinu at night on tisha b’av.<ref>Yalkut Yosef Moadim page 536, [http://www.dailyhalacha.com/displayRead.asp?readID=2732 Rabbi Eli Mansour] </ref>

===Nachem===
Here's the text for the Nachem (Ashkenazic, Sephard, and Sephardic): [https://he.wikisource.org/wiki/%D7%AA%D7%A4%D7%99%D7%9C%D7%AA_%D7%A2%D7%9E%D7%99%D7%93%D7%94_-_%D7%91%D7%A7%D7%A9%D7%95%D7%AA#%D7%99%D7%A8%D7%95%D7%A9%D7%9C%D7%99%D7%9D Tefillat Nachem on wikisource].

#On Tisha B’Av, we add in the Shemoneh Esreh a prayer for the rebuilding of Jerusalem, which begins with the word nachem. Some have the custom to insert the beracha of nachem into the beracha of tishkon bitoch yerushalayim (v'lyerushalayim ircha for ashkenazim) only during mincha. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2732 Rabbi Eli Mansour] </ref> The Sephardic minhag of Israel is to recite Nachem in all the prayers of Tisha B'av.<ref>Sh"t Yechave Daat 1:44, 7:128:1, Yalkut Yosef (Moadim, Hilchot Tisha Bav no. 19), Or Letzion 3:29:21. Yachava Daat 7:128 cites also Yaskil Avdi 7:8:5. </ref> The Moroccan and Syrian minhag is to say it only at mincha.<ref>Rabbi Mordechai Lebhar in Magen Avot OC 557 for Moroccans and [https://itorah.com/lecture/audio/rabbi-eli-mansour/tisha-beav-the-amidah-on-tisha-beav/633/6 Rabbi Mansour] for Syrians</ref>
#If one forgot to recite nachem during the amida and only remembered after finishing, he should not go back and recite the amida again. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2732 Rabbi Eli Mansour] </ref>
#Despite the continued construction of the city of Yerushalayim, the text of Nachem may not be changed because the Makom Hamikdash is still in ruins and the spirituality of the city is still lacking <ref>Sh"t Yechave Daat 1:43, Rav Joseph B. Soloveitchik (Mesorah Journal vol. 7, pg. 19 and Nefesh Harav pg. 79). see also [https://www.yutorah.org/lectures/lecture.cfm/780565/rabbi-dovid-gottlieb/is-%E2%80%9Cnachem%E2%80%9D-still-relevant-after-the-six-day-war/ Rabbi Dovid Gottlieb] </ref>
#Everybody says Nachem, even someone who isn't fasting.<ref>Nitai Gavriel Ben Hametzarim v. 2 85:17, http://din.org.il/2013/07/15/%D7%AA%D7%A4%D7%99%D7%9C%D7%AA-%D7%A0%D7%97%D7%9D-%D7%91%D7%AA%D7%A9%D7%A2%D7%94-%D7%91%D7%90%D7%91/</ref>

===Tallit and Tefillin===
{{Tefillin_on_Tisha_BeAv}}

=== Birkat Halevana after Tisha B'av ===

# The minhag is to not to recite [[Birkat Halevana|birkat halevana]] until after tisha b'av.<ref>Rama 426:2, Gra (Maaseh Rav 159), Chazon Ovadia p. 410, Mishna Brurah 426:8. Mishna Brurah explains that it is not proper to recite birkat halevana while we're in a state of mourning.</ref>
# According to Sephardim, the minhag is to recite birkat halevana immediately after tisha b'av.<ref>Chazon Ovadia p. 410, Or Letzion (3:29:25 in footnote)</ref> According to Ashkenazim, a person should break his fast and put on shoes before reciting birkat halevana.<ref>Rama 426:2, Mishna Brurah 426:11</ref>

==Sitting on the Floor==

#During the evening of Tisha B'Av and the morning until [[chatzot]] (midday) it's prohibited to sit on a bench or chair if it's three [[tefachim]] or higher.<ref>Rama 559:3, Rav Shimon Eider (Halachos of The Three Weeks) pg. 24. Shulchan Aruch O.C. 559:3 writes that the minhag is not to sit in a chair applies at night and the morning until the time of mincha (a half hour after chatzot). Yalkut Yosef (Tisha BeAv n. 15) agrees.</ref> Someone who finds sitting on the floor to be difficult may sit on a cushion or a low bench or chair.<ref>Mishna Brurah 559:11. Yalkut Yosef Tisha BeAv n. 15 writes that someone old and weak can sit on a chair lower than 3 tefachim. </ref>
#After midday, one should not sit on the floor unless he is reciting kinnot.<ref>Nitei Gavriel pg. 393 </ref>

===Elderly or Pregnant===

#Elderly individuals as well as pregnant women who have a difficult time sitting on the ground may sit on a regular chair. Because they are sitting on the chair to avoid pain but not for pleasure , it is permitted.<ref>Nitei Gavriel pg. 391</ref>

===[[Standing for a Talmid Chacham|Standing for Parents or for a Talmid Chacham]]===

#Although we sit on the floor like mourners, one must nevertheless stand for his parents or for a talmid chacham.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2910 Rabbi Eli Mansour], Yabia Omer YD 3:27:3 </ref>

===When Tisha B'av Falls on Motzei Shabbat===

#When Tisha B'Av begins on Motzaei Shabbat, the prohibition of sitting on chairs begins after nightfall, not sunset. If one is praying with a [[minyan]] and they are starting a few minutes after nightfall, one may still sit on the chairs until Arvit.<ref>Nitei Gavriel pg. 534 and Nechamat Yisrael pg. 126</ref>

===Cars and Trains===

#It is permitted to sit down when traveling in a car or train. If possible, one should try to stand on the train.<ref>[https://thehalacha.com/wp-content/uploads/Vol11Issue7.pdf Halachically Speaking v. 11 issue 7]. Regarding cars, he cites Moadei Yeshurun 1:141, Ohalecha Bamisecha 36:22, Chut Shani Shabbat 2:327, Rivevot Efraim 1:382, and Orchot Rabbenu 2:138:12 who are lenient. Mikraei Kodesh by Rabbi Moshe Harari 7:48 is also lenient to sit normally when driving. Regarding trains he cites Rivevot Efraim 1:382, Ohelecha Bamisecha 36:23, Chut Shani Shabbat 2:327, and Mikadesh Yisrael Ben Hametzarim 269 who are lenient.</ref>

===Sleeping on a Bed===

#It is proper for a person to sleep in a manner that's less comfortable than usual on tisha b'av. For example, if a person usually uses two pillows he should use only one. Some people sleep on the floor. There is also a minhag to place a rock under one's head where one sleeps.<ref>Rama 555:2, Or Letzion 3:29:19</ref>
##Some say that if possible, he should place his mattress on the floor and sleep on it that way. If a person can't, he should use one less pillow than they usually do, unless they can't fall asleep that way.<ref>Or Letzion 3:29:19</ref>
#Someone who is weak should sleep in his bed normally.<ref>Mishna Brurah 555:6, Kaf Hachaim 555:9</ref>

==Greeting on Tisha B'Av==

#As part of the mourning of Tisha B'av, one should refrain from greeting others.<ref>Shulchan Aruch 554:20, Mikraei Kodesh Hilchot Tisha B’av 7:38. see also [http://hirhurim.blogspot.co.il/2008/08/greeting-people-on-tisha-bav.html Rabbi Ari Enkin] </ref> If someone else says hello to you, it is permitted to respond, but you should do so with a lowered voice and with your head bent downward.<ref>Mikraei Kodesh by Rabbi Moshe Harari 7:40 </ref>
#It is permitted to say Mazal Tov for a recent Simcha on Tisha B’Av, as it's considered a blessing and not a greeting.<ref>Rav Shlomo Zalman Auerbach (cited in Dirshu M.B. Beiurim and Musofim 554:63 citing Halichos Shlomo Bein HaMitzorim Vol. 15 Orchos Halacha 30)</ref> However, if possible, one should wait for a different day to express Mazal Tov.<ref>Chut Shani Vol. 2 p. 327</ref>
#It is permitted to wish a “Refuah Shleima” to a person who is ill on Tisha B'Av.<ref>Dirshu M.B. Beiurim and Musofim 554:63</ref>

==Smoking==

#One should not smoke on Tisha b'av. However, if someone really needs to and it will cause them great pain if they don't, then they may smoke at home in private, but shouldn't do so in public.<ref>Sh"t Yabia Omer 1:31, Yechave Daat 5:39. Mishna Brurah 555:8 only allows it for someone who really needs it in his house after chatzot. </ref> Regarding the permissibility of smoking in general, see [[Hygiene_%26_Health#Smoking|Smoking]].

==Mourning Practices on the Tenth of Av==

#Some of the [[mourning]] practices of Tisha B'Av extend until the tenth of Av, because most of the burning of the Beit Ha'mikdash took place on the tenth of Av.<ref>Gemara Taanit 29a, Shulchan Aruch Orach Chaim 558:1 </ref>
#According to Ashkenazim, one may not eat meat, launder clothing, bathe, take haircuts, or listen to music<ref>Halachos of the Three Weeks p. 32</ref> until mid-day of the tenth of Av.<ref>Rama 558:1, Mishnah Berurah 558:3 based on Sh"t Maharshal 92. Under extenuating circumstances, Shemirat Shabbat Kihilchata 42:16 and Piskei Teshuvot 558:2 allow one to do laundry immediately after the fast. For example, The Three Weeks allows doing laundry immediately after tisha b'av if he's traveling the next morning. Similarly, Sh"t Teshuvot Vihanhagot 2:260 allows one to shower right after tisha b'av if necessary. </ref> According to Sephardim, one may not eat meat or drink wine until sunset of the tenth of Av.<ref>Shulchan Aruch O.C. 558:1, Kaf HaChaim 558:10, Shaare Teshuva 558:2, Chazon Ovadia p. 413, Or Letzion 29:26. </ref> It is permitted for Sephardim to shower, do laundry, and take haircuts immediately after Tisha B'av.<ref>Sh"t Yechave Daat 5:41, Chazon Ovadia Arba Taniyot p. 415, Or Letzion 29:26, Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series page 66. However, it is important to note that the Kaf HaChaim 558:6 quotes the stringent opinion without arguing. This opinion is cited by HaRav Mordechai Eliyahu in Hilchot Chagim 29:3. See also [http://ph.yhb.org.il/05-10-19/ Peninei Halakha] especially footnote 1 who makes the same observation that even among Sephardic poskim there are many different opinions. </ref>
#It is permitted to recite [[Shehechiyanu]] immediately after Tisha B'av is over.<ref>Chazon Ovadia Arba Taniyot p. 415 citing Maharashdam 4:148, Yafa Lelev 6:558, Hitorerut Teshuva 362, and Shevet Halevi 6:70:10.</ref> Others disagree and hold shehechiyanu should not be recited until after the tenth of Av.<ref>Chida (Machzik Bracha 558:3), Or Letzion 29:26, Kaf Hachaim 551:208, Ish Matzliach Note 9 to Shulchan Aruch 551:17</ref>
#It is permitted to cut one's nails immediately after Tisha B'av.<ref>Kol Hamitabel Aleha p. 554 quoting Rav Elyashiv</ref>

===Tisha B'av that Falls Out on Thursday===

#When Tisha B'av falls out on Thursday, it is permitted to launder clothing, shave, take hair cuts, bathe, and shower immediately after Tisha B'av in honor of Shabbat.<ref>Magen Avraham 558:1, Mishna Brurah 558:3, Aruch Hashulchan 558:2, and Kaf Hachaim 558:6.</ref>
#When Tisha B'av falls out on Thursday, one should not have meat or wine on Friday until Chatzot, like other years.<ref>Aruch Hashulchan 558:2, Chazon Ovadia (Arba Taniyot p. 419), and Piskei Teshuvot 558:4. Chazon Ovadia permits only for tasting the Shabbat food to check if it is prepared properly. Piskei Teshuvot footnote 20 quotes Rabbi Levi Yitzchak from Barditchiv and Mechzeh Eliyahu who permitted even eating meat immediately after Tisha B'av when Tisha B'av falls out on Thursday.</ref>
#Some poskim hold that one may only shower or bathe immediately after Tisha B'av when it falls out on Thursday if he's doing so to honor Shabbat. However, if he's going to shower or bathe again anyway before Shabbat, then he may not shower or bathe immediately after Tisha B'av, since that shower or bath isn't to honor Shabbat.<ref>Piskei Teshuvot 558:4 quoting Az Nidbaru 8:40. See Chazon Ovadia (Arba Taniyot p. 417-8) who quotes many who are lenient even for Ashkenazim to shower or shave Friday morning or even immediately after Tisha B'av when it falls out on Thursday in honor of Shabbat. He cites Shelat Yavetz 1:96 who permits Thursday night and Eliya Rabba 559:31 and Kitzur Shulchan Aruch who permit Friday morning. See further in Mechezeh Eliyahu 86, Lhorot Natan 2:38, and Moria (5729 Av p. 69).</ref>
#One shouldn't do laundry on Friday except for clothing that is needed for Shabbat.<ref>Piskei Teshuvot 558:4</ref> Once he's running a load then he can add more clothing, even ones that aren't necessary for Shabbat.<Ref>Piskei Teshuvot 558 fnt. 19 quoting Shevet Hakehati 3:182</ref>

===Tisha B'av that Falls Out on Shabbat===

#If Tisha B'av falls out on [[shabbat]] and is pushed to Sunday, everything including shaving, doing laundry, and bathing is permitted right after the fast, except for eating meat and drinking wine.<ref>Rama OC 558:1. Mishna Brurah 558:4 and Kaf Hachaim OC 558:7 add that some refrain from marital relations on that night unless it is the night of tevila.</ref> It is also permitted to listen to music right after the fast on Motzei Tisha B’av when it is delayed.<Ref>Shaar Hatziyun (558:4), Piskei Teshuvot 558:3, [https://outorah.org/p/128155 OU Halacha Yomi quoting Rav Schachter]</ref>

==When Tisha BeAv falls out on Shabbat or Sunday==
===Prohibitions on Shabbat===

#If Tisha B'av falls out on Shabbat, it is pushed off until Sunday and everything that would be forbidden on Tisha B'av is permitted on Shabbat.<ref>Shulchan Aruch O.C. 554:19, Kaf HaChaim 554:86, Yalkut Yosef 556:1</ref> According to Ashkenazim, some hold that relations are forbidden on Shabbat which is Tisha B'av unless it is her tevilah night.<ref>Rama 554:19. Mishna Brurah 554:40 writes that one can rely on the achronim who hold it is permitted if it is her tevilah night. </ref> On the other hand, according to Sephardim, relations are permitted on Shabbat.<ref>Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:1</ref>
#If Tisha B'av falls out on Shabbat and is pushed off to Sunday, one may eat meat or drink wine on Monday day and not Sunday night. <ref>Rama 558:1, Halachos of the Three Weeks page 32. </ref> According to some poskim, one may even eat meat on Sunday night.<ref>Although the Rama writes that one should not eat meat on Sunday night in such a situation, Rabbi Meir Mazuz in the Ish Matzliach footnotes on the Mishna Brurah note 1, writes that some poskim are lenient. </ref>
#If Tisha B'av falls out on Shabbat and is pushed off to Sunday bathing and haircuts are permitted Sunday night.<ref>Halachos of the Three Weeks p. 32 citing Mishna Brurah 558:4</ref> Some say that one shouldn't listen to music until the next day.<ref>Halachos of the Three Weeks p. 32</ref> Others hold that music is permitted even at night.<ref>Piskei Teshuvot 558:3 based on Shaar Hatziyun 558:4 writes that it is permitted to listen to music Sunday night after Tisha B'av since Tisha B'av was delayed. He does quotes Rav Yechiel Michel Tukachinsky and Shevet Hakehati 4:153 who were strict.</ref>
#If Tisha B'av falls out on Shabbat some say that one shouldn't have meals with meals with other friends, while others are lenient if you regularly have such meals.<ref>Mishna Brurah 552:23 writes that the Magen Avraham holds that one shouldn't have meals with friends on Shabbat when it is Tisha Bav, however, the Bechor Shor argues that if one usually has such meals one shouldn't desist.</ref>
#One may, get a haircut or do laundry immediately on Sunday night.<ref>Mishna Berura 558:4, Nitei Gavriel pg. 553 </ref>
#If Tisha BeAv falls out on Shabbat and is pushed off until Sunday, according to Sephardim, a pregnant woman or woman who is nursing may eat on the fast day. Nonetheless, they should not eat for pleasure.<ref>Biur Halacha 559:9 s.v. veino quoting the Shvut Yaakov 3:37 (cited by Rabbi Akiva Eiger), Rav Ovadia Yosef in Chazon Ovadia (Arba Tzomot, p. 60), Dirshu fnt. 47 citing Rav Yitzchak Zilberstein in Torat Hayoledet 48:4</ref> Most Ashkenazic poskim are strict unless she is in a lot of pain.<Ref>Or Yisrael v. 78 p. 178 quotes Avnei Nezer, Maharash Halevi OC 2, Eshel Avraham, and Hitorerut Teshuva OC 3:353 as holding that a woman who is pregnant or nursing should fast the whole tisha b'av even when it is delayed. Similarly, Minchat Baruch 12:3 fnt. 4 quotes the Bet Meir 659:9, Maharsham in Daat Torah 554:5, and Eshel Avraham 550 as strict. [https://www.hebrewbooks.org/pdfpager.aspx?req=46440&pgnum=33 Nitai Gavriel 65:3 v. 2 p. 33] writes that a pregnant woman should fast on a delayed tisha b'av unless she is feeling very weak. Halichot Beyta 25:8 writes that only for the first 30 days can a woman who gave birth not fast on a delayed tisha b'av, otherwise she should fast.</ref>
#If Tisha Beav falls out on Shabbat and is pushed off to Sunday then there is a dispute among the poskim as to whether or not a boy who becomes Bar Mitzvah on the 10th of Av is required to fast.<ref>Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:9.</ref>

===Havdala for Tisha BeAv that Is Observed on Sunday===

#If Tisha BeAv falls out on [[Shabbat]] and is pushed off to Sunday or if Tisha BeAv falls out on Sunday, the bracha of Boreh Meorei HaEsh upon a fire is made on [[Motzei Shabbat]] before the reading of Eicha (while Boreh Mineh/Isbeh/Atzeh Besamim is omitted), however, the bracha of [[Havdalah]] on a cup of wine is delayed until after Tisha BeAv, Sunday night.<ref>Shulchan Aruch 556:1. Mishna Brurah 556:3 adds that an adult can drink this wine. Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:8, Yabia Omer, Volume 6, 48:13 agree. </ref>
#An adult who is exempt from fasting should recite [[Havdalah]] on [[Motzei Shabbat]] before eating.<ref>Rav Nevinsal in Byitzchak Yikreh 556:2,[http://www.dailyhalacha.com/displayRead.asp?readID=2361 Rabbi Mansour on Dailyhalacha.com] quoting Yechave Daat 3:40, Chazon Ovadia (Arba Tzomot, p. 352), Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:7, Birkei Yosef OC 556:2. Rav Chaim Kanievsky in a letter to Rav Elyashiv (Kovetz Teshuvot 1:57) quoted Zecher Simcha and Tzafnat Pane'ach that there is no obligation for a sick person to recite havdalah on Tisha BeAv and Rav Elyashiv responded that he follows the Birkei Yosef. Shemirat Shabbat Kehilchata 62:45 writes that Birkei Yosef's ruling only applies to adults who are too ill to fast but a child should not recite [[havdala]] himself then, but should wait until after tisha b'av. See also Az Nidbaru 6:53:4 and Rivevot Efraim 3:371. [https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Matot 5782 min 14)] explained that originally Rav Ovadia held that someone who needs to eat on Tisha B'av that is delayed such as a pregnant woman should wait until they need to eat on Sunday to recite havdalah. However, after Rav Massas argued with him based on the Knesset Hagedola that it is better to recite havdala on Motzei Shabbat, the ideal time for Havdala, he changed his opinion.</ref> While typically wine or grape juice is used for Havdala, one should strive to use [[Chamar Medina|chamar medina]], particularly when making Havdala on Tisha BeAv.<ref>Rav Nevinsal in Byitzchak Yikreh 556:2 writes that a person should use Chamar Mdina and not wine when a sick person recites havdalah on Tisha BeAv. He quotes that Rav Shlomo Zalman Auerbach also held this way. Rav Elyashiv (Kovetz Teshuvot 1:57) agrees. The Griz (on Rambam Hilchot Taniyot cited by Rav Elyashiv) in fact allowed making havdalah on wine itself for a sick person on Tisha BeAv. The basis for this dispute is whether there is a unique prohibition to drink wine on Tisha BeAv or it is part of the regular restrictions of the nine days.
* Taanit 30b states that anyone who eats meat and drinks wine "on Tisha BeAv" is included in the verse: "And whose iniquities are upon their bones" (Yechezkel 32:27). It is difficult to understand why the Gemara would need to explicitly forbid these items "on" Tisha Be'av as one may not eat anything on Tisha Be'av. (See Rabeinu Chananel who has a different girsa). Rashi therefore explains that this phrase refers to drinking wine or eating meat during the Seuda Mafseket.
* There are two reasons for why these items would be forbidden during the Seuda Mafseket: 1) These were items typically placed on the mizbeach and therefore we commemorate the loss of the Beit Hamikdash by not eating/drinking them. 2) This meal matches the prohibitions usually observed by an Onen after he loses a relative before the burial (Trumat Ha'deshen).
* Thus, according to the first reason there would be an additional reason to prohibit wine and meat on Tisha BeAv which would even apply to someone who is permitted to break their fast, while according to the second reason there would be no additional reason to prohibit wine or meat on Tisha Beav more than the regular rules that govern the 9 days.
* Therefore, because of this additional concern, some who would typically allow making Havdala on wine during the 9 days would prohibit this on Tisha Be'Av itself and instead require one to use Chamar Medina (Rav Moshe Soloveitchik, oral communication). The Brisker Rav, however, held that Tisha BeAv is considered like intense mourning after the burial and not an Onen; therefore, he held wine is permitted for havdalah on Tisha BeAv. Rav Elyashiv (Kovetz Teshuvot 1:57) proves from the Or Zaruah that the Brisker Rav is incorrect and Tisha BeAv mimics the practices of Onen. Rav Nevinsal makes the same point based on the Ritva (cited in Bet Yosef 557).
Rav Ovadia (Chazon Ovadia p. 350) has an entirely different approach. He permits someone sick to recite havdalah on wine since it is for a mitzvah and not for pleasure. The gemara Tanit he explains is only relevant to a healthy person eating or drinking on Tisha BeAv for pleasure.</ref> Some hold that it is preferable to use grape juice.<ref>[https://youtu.be/m_BFkLGwzjk Rav Osher Weiss (min 16:05-17:20)]. He explained that nowadays it is questionable to use any drink for chamar mdina (See Rav Elyashiv in Kovetz Teshuvot 1:57) so it is preferable to use grape juice and rely on those who permit it during the nine days and Tisha bav for someone sick.
* Rav Chaim Kanievsky in his letter to Rav Elyashiv asked how it is possible to make havdalah on Tisha BeAv if according to the Chazon Ish there is no Chamar Mdina today. Rav Elyashiv responded that he could use unfermented wine. Rav Ovadia in Chazon Ovadia p. 350 writes that he could use grape juice.</ref> One may fulfill his/her obligation to hear Havdalah even through someone who is making Havdala on Tisha Be'av who is permitted to eat.<ref>Yalkut Yosef 556:7. Chazon Ovadia p. 351 also quotes this from Birkei Yosef 556:3, Zachor Lavraham, Moed Lkol Chai 10:49, Yaskil Avdi 7:36, and Mishneh Halachot 11:455.</ref>
#One who needs to eat on Tisha B'av that falls out on Sunday must recite Havdalah beforehand. Some say that if they're sick they should wait until they need to eat to recite Havdalah and not say it immediately Saturday night unless they need to eat then.<ref>Yachava Daat 3:40 in the footnote writes that even though the Knesset Hagedola says that someone eating on Tisha B'av that falls out on Sunday should recite Havdalah before they eat on Saturday night doesn't mean that they need to recite Havdalah Saturday night, but rather they should wait until they need to eat and then recite Havdalah.</ref> Others hold that they should initially recite havdalah immediately on Motzei Shabbat.<ref>[https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Parshat Matot 5782 min 13-14)] explained that originally his father held that a person should wait until they need to eat before reciting havdalah. However, later after Rav Massas challenged his opinion based on the Knesset Hagedola that indeed the sick person should recite havdalah immediately on Motzei Shabbat. Rav Yitzchak added that this is the preferred option even though she just finished seuda shelishit and is not hungry since it is always ideal to recite havdalah on Motzei Shabbat and not delay. This is reiterated in Yalkut Yosef (Arba Taniyot, 5779 edition, pp. 494-6) and clear in Chazon Ovadia (Arba Taniyot pp. 349-50). See further [https://halachayomit.co.il/he/Default.aspx?HalachaID=629 Halachayomit.co.il] which quotes Rav Ovadia's earlier ruling that a nursing or pregnant woman should wait until chatzot unless she feels very weak or is sick to recite havdalah and eat.</ref>
#It should be emphasized that if one ever must urgently break their fast because of health reasons, one should not recite Havdala first and run the risk of entering a dangerous situation.<ref>Even a situation of "safek pikuach nefesh," when one is unsure if the situation is life-threatening qualifies to allow one to violate whatever is necessary (excluding the 3 cardinal sins) in order to bring a person back to health (see Sanhedrin 74a).</ref>

===When Tisha BeAv falls out on Sunday===

#If Tisha BeAv falls out on Sunday, one doesn't say Tzidkatcha at [[mincha]] of [[Shabbat]].<ref>Shulchan Aruch 559:1, Yalkut Yosef 556:3</ref>
#If Tisha BeAv falls out on Sunday, one may learn Torah on [[Shabbat]] after [[Chatzot]] but it's preferable to learn the halachot of Tisha BeAv.<ref>Yalkut Yosef 556:2</ref>
#Even if one forgot to recite [[havdala]] in the Shemoneh Esrei, he doesn't repeat it but rather recites the words "Baruch hamavdil bein kodesh lichol." <ref>Mishna Brurah 556:2 </ref>
#Although seudat shlishit is the seudat hamafseket before the fast, one should eat a regular meal. <ref>Shulchan Aruch 552:10 based on taanit 29b that says one may make a meal as extravagant as he pleases on the [[shabbat]] of the eighth or ninth of av. Mishna Brurah 552:23 adds though that although we cannot publicly display [[mourning]] on [[Shabbat]] one's mood should at least somewhat reflect the time. </ref> The meal must be finished before sunset. <ref>Rama 552:10 </ref> One may sit on chairs<ref>Mikraei Kodesh Hilchot Tisha B'av 10:7</ref> and a zimmun can be made.<ref>Mikraei Kodesh Hilchot Tisha B'av 10:9</ref>
#One may leave on one's leather shoes until right after [[Barchu]] at the beginning of [[Arvit]] of [[Motzei Shabbat]]. If one is taking off one's shoes after [[Barchu]] one should take them off with one's feet or by only touching the shoelaces so that one doesn't have to wash [[Netilat Yadayim]]. It's proper to have [[Arvit]] of [[Motzei Shabbat]] 30 minutes after sunset giving people time to change from their [[Shabbat]] clothing which they should do 20 minutes after sunset.<ref>Yalkut Yosef 556:4-5</ref>

===When Tisha BeAv falls out on Thursday===

#One may take a haircut, wash oneself, and do laundry and need not wait until midday on Friday in order to perform these preparations in honor of Shabbat.<ref>M.B 558:3</ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/736370/Rabbi_Aryeh_Lebowitz/Hilchos_Tisha_b'Av_(Shoes,_Washing,_Tashmish,_Eating_etc) Hilchos Tisha b'Av (Shoes, Washing, Tashmish, Eating etc)] by Rabbi Aryeh Lebowitz
*[http://www.yutorah.org/lectures/lecture.cfm/722652/Rabbi_Mordechai_I_Willig/Hilchos_Tisha_B'av Hilchos Tisha B'av] by Rabbi Mordechai Willig

==Sources==
<references />
{{Holidays}}
[[Category:Fasting]]
[[Category:Holidays]]

Wheat and Grain Products

2024-07-21T19:28:46Z

Dlhanon: /* The five grains (wheat, barley…) */

==The five grains (wheat, barley…)==
# The Bracha of [[Mezonot]] is only applicable to food that are made from the five grains (which will be enumerated below). The other conditions in order for a food to require [[Mezonot]] are explained below.<ref>Rav and Shmuel in Gemara [[Brachot]] 35b say that [[Mezonot]] is only made upon the five grains. Shulchan Aruch O.C. 208:2 codifies this as halacha.</ref>
# The five grains which our Rabbis designated as the fundamental grains that provide sustenance to man are wheat, barley, spelt, oat, and rye. <ref> The Gemara Pesachim (35a) identifies the five grains which were distinguished by Chazal as חטים שעורים כוסמין ושיפון ושיבולת שועל. Rambam ([[Brachot]] 3:1-3) writes that these grains are the same five which Chazal choose to be [[Mezonot]] when made in a cooked dish and [[HaMotzei]] when made into bread. Tur 208:1 and Mishna Brurah 208:2 codify this as halacha. [Halacha Brurah (Shaar HaTziyun 208:13) writes that this is accepted by all poskim.]
*What is the definition of these grains? Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 480, chapter 27) defines the five grains as wheat, barley, spelt, oat, and rye. Vezot HaBracha (chap 12, pg 102) writes that even though some argue that שיפון isn’t rye and שיבולת שועל isn’t oat, nonetheless, he quotes the Mekor Bracha (26:3) who establish that the generally accepted definitions of rye and oat are correct. The Laws of [[Brachos]] (Rabbi Forst, chap 8, pg 230) emphasizes this point by stating that these definitions are supported by the Rishonim and are totally accepted as halacha despite the argument of modern scholars who use methods of questionable halachic value. Rabbi Efrati (Mesorah v. 10 p. 66) endorses these approaches and addresses the questions about the identification of oats as shibolet shual.
*[http://www.yutorah.org/lectures/lecture.cfm/759938/Rabbi_Hershel_Schachter/Laws_and_Customs_of_Pesach Rabbi Hershel Schachter] (min 69-72) fundamentally doesn't agree that oats are considered a grain, however, he concludes that since American oats (from which Cheerios used to be made) have a significant amount of gluten in them the correct bracha is [[mezonot]]. Rav Willig in Am Mordechai Brachot agrees.
*Are shibolet shual, shifon, and kusmin shivat haminim? This has applications for bikkurim and reciting al peroteha. Yerushalmi Brachot 6:1 at the end and Tosefta Brachot 4 imply that they're not shivat haminim. Hagahot Maimoniyot Brachot 8:300 cited by Bet Yosef 211:6 also implies this. Peni Yehoshua Pesachim 36b s.v. tos s.v. otzey and Brachot 35a s.v ma says so explicitly. Tzlach 36b s.v. tos s.v. otzey agrees. Rabbi Akiva Eiger on Bikkurim 1:3 cites the Peni Yehoshua. Derech Emunah Bikurim 1:19 rules like the Peni Yehoshua. Meromei Sadeh Brachot 44a s.v. vha assumes like the Peni Yehoshua.
*However, Magen Avraham 168:6, Madanei Yom Tov on Rosh Brachot 6:21:300, Aguda Brachot ch. 6 n. 149 all answer that it is indeed part of the shivat haminim but the Tosefta means that it isn't explicit in the pasuk. Those who hold that shibolet shual, shifon, and kusmin are shivat haminim: Tosfot Pesachim 36b according to the Maharsha, Rashash Pesachim 36b s.v. tos s.v. otzey, Or Chadash Pesachim 36b, Tosfot Harash Pesachim 36b s.v. otzey, Tosfot Harosh 36b, Rabbenu Dovid 36b s.v. otzey, Chiddushei Haran 36b s.v. otzey, Yerushalmi Challah 1:1 (according to Maharach Or Zaruah 218 and Peni Moshe s.v. ein) , and Tur OC 208:1.</ref>
# <div id="brachaonbulgur"></div>Cooked bulgur is one of the five grains and is [[mezonot]].<ref>Vezot Habracha (pg 105) </ref>

==General rule==
# Any food which is made from flour of one of the grains and it was cooked is [[Mezonot]] and the [[Bracha Achrona]] is [[Al HaMichya]]. Even if there is a majority of other ingredients the Bracha remains [[Mezonot]]. As long as the purpose of adding flour is to fill one up, give a taste to the food, or make the food more fit for consumption the Bracha is [[Mezonot]]. <Ref> In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7.
* Rosh ([[Brachot]] 6:7) writes that even if there is a majority of other ingredients flour is primary and the Bracha is [[Mezonot]]. Bet Yosef 208:2 proves this from the language of the Gemara. The S”A 208:2 codifies this as halacha. </ref> This is only true when the taste of the flour is recognizable. <Ref>Beiur Halacha 208:9 s.v. Mivarech says that even though the Taz holds that once flour is added the Bracha is [[Mezonot]] whether or not the taste of flour is recognizable, nonetheless, many achronim argue on the Taz. Mishna Brurah 208:49 and Halacha Brurah 208:7 conclude that the Bracha is [[Mezonot]] only if the taste of the flour is recognizable. </ref>
# The major exception to the above rule is when the grain flour is added only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food (and not [[Mezonot]] because of the flour). <Ref> In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. However, on Gemara [[Brachot]] 39a Rav Huna states that a cooked dish made out of beets and flour is HaAdama because the flour added was only meant to bind the food together.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. The Rif ([[Brachot]] 27b), Rosh ([[Brachot]] 6:17), and Rambam ([[Brachot]] 3:6) quote this differentiation. The Tur and S”A 208:2 codify this as halacha.
* Additionally, the Rosh ([[Brachot]] 6:7) writes that if the flour was added in order to harden the food the Bracha isn’t [[mezonot]]. Also, the Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour. Sh”t Avnei Nezer 38:2 writes that if one adds flour only in order to soften the food so that someone who doesn’t have teeth could eat it the Bracha is made on the other ingredients.
* Therefore, Halacha Brurah 208:5 rules that if it’s used only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food. </ref>even if there’s a majority of flour the Bracha isn’t [[mezonot]]. [However, this is very uncommon.] <ref>Halacha Brurah 208:6 </ref> For an example of this, see [[#Licorice]].

==If one eats a grain product as a meal==
# There are two types of grain products that require [[mezonot]]. If a grain was ground up and then made into a cooked dish (Tavshil [[Mezonot]]) such as oatmeal or a baked good ([[Pas HaBah Bekisnin]]) such as cake, the appropriate Bracha would be [[Mezonot]]. However, a cooked dish requires [[Mezonot]] even if one establishes it into a meal <ref>S”A 208:2 </ref> whereas [[Pas HaBah Bekisnin]] requires [[Mezonot]] if eaten as a snack, but [[HaMotzei]] if established as a meal. See further details at [[Making a meal on Mezonot]] <ref> S”A 168:6 </ref>

==Noodles==
# Noodles and macaroni are [[mezonot]]. <Ref>Halacha Brurah 208:5</ref>

==Oatmeal and farina==
# Hot cereals made from the five grains, farina, and oatmeal have [[Bracha Rishona]] of [[Mezonot]] and [[Bracha Achrona]] of [[Al HaMichya]] (even if one makes a meal out of it) <ref>The Gemara [[Brachot]] 36b records that everyone agrees that Daysa is [[Mezonot]]. Rashi (s.v. Daysa) explains that Daysa is (a cooked dish) made from crushed up wheat. This ruling is implied from the Rif ([[Brachot]] 25b), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2. Therefore, The Laws of [[Brachos]] (Rabbi Forst, pg 272) and Halachos of [[Brachos]] (Rabbi Bodner, chap 27, pg 532, and [[Brachos]] handbook pg 64) rule that oatmeal and farina is [[Mezonot]] and [[Al HaMichya]]. Halachos of [[Brachos]] adds that even if one makes a meal (Koveh Seuda) out of oatmeal the bracha is still [[Mezonot]]. </ref> unless it is made with a watery consistency. <ref>Halacha Brurah 208:5 rules that hot cereal which are made out of the five grains is [[Mezonot]] unless it is very thin and watery. This is also the ruling of Vezot HaBracha (chap 12, pg 107) that oatmeal cereal is [[mezonot]] unless it's very thin and pours like a liquid (he adds that if one pushes the grain to one side of the bowl and it remains there as a clump and doesn't spread out right away it's considered a food and not a drink). </ref>

==Licorice==
# If the grain is mixed into the food in order to bind the ingredients together the Bracha is not [[Mezonot]]. <Ref>S”A 208:3 </ref>
# Licorice is [[Shehakol]] because even though it contains flour, the flour is only used as a binding agent. <Ref>Vezot HaBracha (pg 108, chapter 12), [http://www.ou.org/torah/tt/5759/eikev59/specialfeatures.htm An article on OU.org]. Rav Yisrael Belsky in Shulchan HaLevi (3:14, p. 37) writes that licorice is [[Shehakol]] since the flour in only added for texture. </ref>
==Raw Grains==
For the bracha on raw, roasted, and puffed grains, see the [[Raw or roasted grain]] page. A common example of this category is granola. See that page for details.
==Text of bracha==
# See the [[Text of Brachot#Mezonot]] page.
==Questions==
# What's the bracha on bulgur/bulgar? [[#brachaonbulgur|see above]]
==Sources==
<references/>
[[Category:Brachot]]

Tzitzit

2023-11-30T09:36:31Z

Dlhanon: /* Reciting Pesukim after Putting on the Tallit */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===Kavana===

# One should have in mind that he is wearing Tzitzit in order to remember and fulfill all 613 commandments.<ref>Shulchan Aruch Orach Chaim 8:8, Aruch Hashulchan 8:13, Ben Ish Chai Year 1 Bereshit Halacha 1, Ohr Letzion 2:44:17, Halacha Berura 8:24. The Bach OC 8 explains that since the Torah uses the word למען (Bamidbar 15:40), introducing the reason for the mitzva being that we recall the mitzvot and do them, one should have this in mind when performing the mitzva. The same is true, he says of Tefillin in order that the Torah shall be in your mouths (Shemot 13:9) and Sukkah in order that you recall the redemption from Egypt when G-d caused you to dwell in clouds of glory (Vayikra 23:43)</ref> If one only had the basic kavana to fulfill this mitzva, without the additional thought of remembering all 613 mitzvot, he has nevertheless fulfilled his obligation.<ref>Mishna Berura 8:19</ref>

=== People Obligated in Tzitzit ===

=== Adults ===
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees.

See [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if only a minority of a garment's side is open then it is exempt from having Tzitzit.<ref>Shulchan Aruch, OC, 10:7. See [https://www.yutorah.org/lectures/908566/Ten-Minute-HalachaTzitzis-on-a-Sweater-that-Zips-Up-On-The-Sides Ten Minute Halacha: Tzitzis on a Sweater that Zips Up On The Sides] by Rabbi Aryeh Lebowitz for a practical discussion of this issue.</ref> When determining the size of the hole the armhole is considered as though it was closed.<ref>Mishna Berura 10:25 [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref> If the garment's side is open exactly half way then it is a safek and therefore one should tie Tzitzit on it without a beracha.<ref>Mishna Berura 10:26, Halacha Brurah 10:16</ref> In such a case one should be careful not to wear the garment on Shabbat without an Eruv.<ref>Shulchan Aruch O.C. 10:7</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit.<ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body.</ref>
#Towels are exempt from Tzitzit.<ref>Beiur Halacha 10 s.v. "soder"</ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit.<ref>Halacha Berura vol. 1 pg. 376</ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha.<ref>Shulchan Aruch O.C. 8:12</ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned.<ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.

*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.

*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping oneself in the garment.<ref>Kaf Hachayim 206:4 </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref> According to Sephardic practice, throughout this procedure, the head, neck and chin should be covered while leaving the face completely exposed.<ref>Yechave Daat 5:1, Halacha Berura 8:24</ref> Ashkenazim do cover the face.<ref>Mishna Berura 8:4 writes to cover up to one's mouth</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice. see also Halacha Berura 8:9</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter. 
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4, Halacha Berura 8:9 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, Mishna Brurah 8:3, Kaf Hachaim 8:9 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. [https://www.sefaria.org.il/Nehar_Misrayim.1.4?lang=bi Nehar Mitzrayim] writes about the prevalence of wearing it in that fashion, but emphasizes that you must at the very least wrap it around you properly and put two strings in front and two behind after reciting the beracha before folding it back to over your neck. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref> Since one is not fulfilling his obligation, his beracha would be in vain.<ref>Yechave Daat 5:1, Halacha Berura 8:9 </ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Many have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>See Kaf Hachaim 8:8. Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10 records this as the practice of Moroccans. Chacham Ovadia Yosef would meditate upon these pesukim but not recite them aloud (see Yabea Omer 7:1 and Halichot Olam 1:Bereishit Halacha 3</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardic minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
# The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

# The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

====Interruptions between the Beracha and the Wrapping====

# One should not interrupt between reciting the beracha and wrapping in the tallit gadol. If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39.</ref> One who has already begun wrappin in the tallit gadol and hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so.<ref> Halacha Berura 8:6, Kaf Hachaim 8:39 </ref>
# One should not even pause silently. Nevertheless, if one did so, he still does not repeat the blessing.<ref> Halacha Berura 8:6 </ref>
# One should not interrupt with a physical activity, such as kissing the the strings or unfolding the Tallit.<ref> Halacha Berura 8:4</ref> One who engages in such an activity would not repeat the beracha.<ref> Yabea Omer 2:4, Halacha Berura 8:4</ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-30T09:27:57Z

Dlhanon: /* How the Head is Wrapped */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===Kavana===

# One should have in mind that he is wearing Tzitzit in order to remember and fulfill all 613 commandments.<ref>Shulchan Aruch Orach Chaim 8:8, Aruch Hashulchan 8:13, Ben Ish Chai Year 1 Bereshit Halacha 1, Ohr Letzion 2:44:17, Halacha Berura 8:24. The Bach OC 8 explains that since the Torah uses the word למען (Bamidbar 15:40), introducing the reason for the mitzva being that we recall the mitzvot and do them, one should have this in mind when performing the mitzva. The same is true, he says of Tefillin in order that the Torah shall be in your mouths (Shemot 13:9) and Sukkah in order that you recall the redemption from Egypt when G-d caused you to dwell in clouds of glory (Vayikra 23:43)</ref> If one only had the basic kavana to fulfill this mitzva, without the additional thought of remembering all 613 mitzvot, he has nevertheless fulfilled his obligation.<ref>Mishna Berura 8:19</ref>

=== People Obligated in Tzitzit ===

=== Adults ===
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees.

See [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if only a minority of a garment's side is open then it is exempt from having Tzitzit.<ref>Shulchan Aruch, OC, 10:7. See [https://www.yutorah.org/lectures/908566/Ten-Minute-HalachaTzitzis-on-a-Sweater-that-Zips-Up-On-The-Sides Ten Minute Halacha: Tzitzis on a Sweater that Zips Up On The Sides] by Rabbi Aryeh Lebowitz for a practical discussion of this issue.</ref> When determining the size of the hole the armhole is considered as though it was closed.<ref>Mishna Berura 10:25 [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref> If the garment's side is open exactly half way then it is a safek and therefore one should tie Tzitzit on it without a beracha.<ref>Mishna Berura 10:26, Halacha Brurah 10:16</ref> In such a case one should be careful not to wear the garment on Shabbat without an Eruv.<ref>Shulchan Aruch O.C. 10:7</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit.<ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body.</ref>
#Towels are exempt from Tzitzit.<ref>Beiur Halacha 10 s.v. "soder"</ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit.<ref>Halacha Berura vol. 1 pg. 376</ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha.<ref>Shulchan Aruch O.C. 8:12</ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned.<ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.

*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.

*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping oneself in the garment.<ref>Kaf Hachayim 206:4 </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref> According to Sephardic practice, throughout this procedure, the head, neck and chin should be covered while leaving the face completely exposed.<ref>Yechave Daat 5:1, Halacha Berura 8:24</ref> Ashkenazim do cover the face.<ref>Mishna Berura 8:4 writes to cover up to one's mouth</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice. see also Halacha Berura 8:9</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter. 
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4, Halacha Berura 8:9 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, Mishna Brurah 8:3, Kaf Hachaim 8:9 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. [https://www.sefaria.org.il/Nehar_Misrayim.1.4?lang=bi Nehar Mitzrayim] writes about the prevalence of wearing it in that fashion, but emphasizes that you must at the very least wrap it around you properly and put two strings in front and two behind after reciting the beracha before folding it back to over your neck. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref> Since one is not fulfilling his obligation, his beracha would be in vain.<ref>Yechave Daat 5:1, Halacha Berura 8:9 </ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardic minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
# The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

# The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

====Interruptions between the Beracha and the Wrapping====

# One should not interrupt between reciting the beracha and wrapping in the tallit gadol. If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39.</ref> One who has already begun wrappin in the tallit gadol and hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so.<ref> Halacha Berura 8:6, Kaf Hachaim 8:39 </ref>
# One should not even pause silently. Nevertheless, if one did so, he still does not repeat the blessing.<ref> Halacha Berura 8:6 </ref>
# One should not interrupt with a physical activity, such as kissing the the strings or unfolding the Tallit.<ref> Halacha Berura 8:4</ref> One who engages in such an activity would not repeat the beracha.<ref> Yabea Omer 2:4, Halacha Berura 8:4</ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-30T09:02:49Z

Dlhanon: /* The Obligation */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===Kavana===

# One should have in mind that he is wearing Tzitzit in order to remember and fulfill all 613 commandments.<ref>Shulchan Aruch Orach Chaim 8:8, Aruch Hashulchan 8:13, Ben Ish Chai Year 1 Bereshit Halacha 1, Ohr Letzion 2:44:17, Halacha Berura 8:24. The Bach OC 8 explains that since the Torah uses the word למען (Bamidbar 15:40), introducing the reason for the mitzva being that we recall the mitzvot and do them, one should have this in mind when performing the mitzva. The same is true, he says of Tefillin in order that the Torah shall be in your mouths (Shemot 13:9) and Sukkah in order that you recall the redemption from Egypt when G-d caused you to dwell in clouds of glory (Vayikra 23:43)</ref> If one only had the basic kavana to fulfill this mitzva, without the additional thought of remembering all 613 mitzvot, he has nevertheless fulfilled his obligation.<ref>Mishna Berura 8:19</ref>

=== People Obligated in Tzitzit ===

=== Adults ===
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees.

See [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if only a minority of a garment's side is open then it is exempt from having Tzitzit.<ref>Shulchan Aruch, OC, 10:7. See [https://www.yutorah.org/lectures/908566/Ten-Minute-HalachaTzitzis-on-a-Sweater-that-Zips-Up-On-The-Sides Ten Minute Halacha: Tzitzis on a Sweater that Zips Up On The Sides] by Rabbi Aryeh Lebowitz for a practical discussion of this issue.</ref> When determining the size of the hole the armhole is considered as though it was closed.<ref>Mishna Berura 10:25 [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref> If the garment's side is open exactly half way then it is a safek and therefore one should tie Tzitzit on it without a beracha.<ref>Mishna Berura 10:26, Halacha Brurah 10:16</ref> In such a case one should be careful not to wear the garment on Shabbat without an Eruv.<ref>Shulchan Aruch O.C. 10:7</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit.<ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body.</ref>
#Towels are exempt from Tzitzit.<ref>Beiur Halacha 10 s.v. "soder"</ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit.<ref>Halacha Berura vol. 1 pg. 376</ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha.<ref>Shulchan Aruch O.C. 8:12</ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned.<ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.

*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.

*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping oneself in the garment.<ref>Kaf Hachayim 206:4 </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardic minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
# The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

# The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

====Interruptions between the Beracha and the Wrapping====

# One should not interrupt between reciting the beracha and wrapping in the tallit gadol. If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39.</ref> One who has already begun wrappin in the tallit gadol and hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so.<ref> Halacha Berura 8:6, Kaf Hachaim 8:39 </ref>
# One should not even pause silently. Nevertheless, if one did so, he still does not repeat the blessing.<ref> Halacha Berura 8:6 </ref>
# One should not interrupt with a physical activity, such as kissing the the strings or unfolding the Tallit.<ref> Halacha Berura 8:4</ref> One who engages in such an activity would not repeat the beracha.<ref> Yabea Omer 2:4, Halacha Berura 8:4</ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-28T10:23:47Z

Dlhanon: /* The Bracha */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping oneself in the garment.<ref>Kaf Hachayim 206:4 </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardic minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
# The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

# The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

====Interruptions between the Beracha and the Wrapping====

# One should not interrupt between reciting the beracha and wrapping in the tallit gadol. If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39.</ref> One who has already begun wrappin in the tallit gadol and hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so.<ref> Halacha Berura 8:6, Kaf Hachaim 8:39 </ref>
# One should not even pause silently. Nevertheless, if one did so, he still does not repeat the blessing.<ref> Halacha Berura 8:6 </ref>
# One should not interrupt with a physical activity, such as kissing the the strings or unfolding the Tallit.<ref> Halacha Berura 8:4</ref> One who engages in such an activity would not repeat the beracha.<ref> Yabea Omer 2:4, Halacha Berura 8:4</ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-28T10:16:14Z

Dlhanon: /* How to Put on the Tallit */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping oneself in the garment.<ref>Kaf Hachayim 206:4 </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardic minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
# The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

# The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-28T10:13:22Z

Dlhanon: /* Text of the Bracha */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardic minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
# The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

# The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-28T10:12:47Z

Dlhanon: /* The Bracha */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardic minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' -
Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-28T10:11:15Z

Dlhanon: /* Standing */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' -
Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

# One should stand while reciting these berachot and while wrapping.<ref> Shulchan Aruch Orach Chaim 8:1, Kaf Hachaim 8:4, Halacha Berura 8:3 </ref> If one mistakenly sat down while reciting the beracha, he has fulfilled his obligation. One who is sick and cannot stand, may recite the beracha while seated.<Ref> Halacha Berura 8:3 </ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-28T10:10:17Z

Dlhanon: /* Text of the Bracha */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' -
Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

# One should stand while reciting these berachot and while wrapping.<ref> Shulchan Aruch Orach Chaim 8:1, Kaf Hachaim 8:4, Halacha Berura 8:3 </ref> If one mistakenly sat down while reciting the beracha, he has fulfilled his obligation. One who is sick and cannot stand, may recite the beracha while seated.<Ref> Halacha Berura 8:3 </ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-28T10:00:02Z

Dlhanon: /* Tallit Katan */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-28T09:57:45Z

Dlhanon: /* How to Put on the Tallit */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Aruch hashulchan 8:16, Yechave Daat 5:2</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-28T09:52:39Z

Dlhanon: /* Checking the Tzitzit */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Aruch hashulchan 8:16, Yechave Daat 5:2</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-23T15:41:46Z

Dlhanon: /* Tallit Katan */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===

#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# ALthough the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Aruch hashulchan 8:16, Yechave Daat 5:2</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments. <ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref>
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-23T15:39:12Z

Dlhanon: /* Symbolism of Tzitzit */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===

#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Aruch hashulchan 8:16, Yechave Daat 5:2</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments. <ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref>
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-23T15:38:04Z

Dlhanon: /* T-Shirt Tzitzit */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. 
see [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion</ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===

#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==

#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Aruch hashulchan 8:16, Yechave Daat 5:2</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments. <ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref>
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-23T15:33:59Z

Dlhanon: /* Tallit Katan */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====

#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful tot he mitzvah of tzitzit to werit on one’s body directly as an undershirt, rather one should wear on top of an undershirt. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being a undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. </ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===

#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==

#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Aruch hashulchan 8:16, Yechave Daat 5:2</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments. <ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref>
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-23T15:15:52Z

Dlhanon: /* Tallit Katan */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====

#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful tot he mitzvah of tzitzit to werit on one’s body directly as an undershirt, rather one should wear on top of an undershirt. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being a undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. </ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===

#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==

#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Aruch hashulchan 8:16, Yechave Daat 5:2</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
#Some Ashkenazim have the minhag to tuck their strings in and some leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105 Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# The Tzitzit (Tallit Katan) should not be worn on top of one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments.</ref>
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-23T15:03:14Z

Dlhanon: /* Tallit Katan */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====

#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful tot he mitzvah of tzitzit to werit on one’s body directly as an undershirt, rather one should wear on top of an undershirt. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being a undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. </ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===

#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==

#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3</ref> See [[#Text of Bracha]] for more about the bracha.

===Tuck In or Out===
====Strings====
#Some Ashkenazim have the minhag to tuck their strings in and some leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105 Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
#The Tzitzit (Tallit Katan) should not be worn on top of one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments.</ref>
#Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===

#If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-23T12:32:12Z

Dlhanon: /* People Obligated in Tzitzit */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====

#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful tot he mitzvah of tzitzit to werit on one’s body directly as an undershirt, rather one should wear on top of an undershirt. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being a undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. </ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===

#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==

#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# A tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3</ref> See [[#Text of Bracha]] for more about the bracha.

===Tuck In or Out===
====Strings====
#Some Ashkenazim have the minhag to tuck their strings in and some leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105 Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
#The Tzitzit (Tallit Katan) should not be worn on top of one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments.</ref>
#Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===

#If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Tzitzit

2023-11-23T12:21:36Z

Dlhanon: /* Adults */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===People Obligated in Tzitzit===
====Adults====
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====

#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful tot he mitzvah of tzitzit to werit on one’s body directly as an undershirt, rather one should wear on top of an undershirt. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being a undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees. </ref>
#It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body. </ref>
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10 s.v. "soder" </ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===

#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==

#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# A tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3</ref> See [[#Text of Bracha]] for more about the bracha.

===Tuck In or Out===
====Strings====
#Some Ashkenazim have the minhag to tuck their strings in and some leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105 Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
#The Tzitzit (Tallit Katan) should not be worn on top of one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments.</ref>
#Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===

#If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

Lighting Chanukah Candles

2023-11-19T07:54:05Z

Dlhanon: /* Performing Labors while the Candles are Burning */

[[file:Chanuka.png|right|''A Chanukkiya lit on the eighth night'']]

== The Brachot of Chanukah Candles==
# On the first night of [[Chanukah]], before lighting the candles one should recite three [[blessings]]. On all other nights, only the first two are said (and not [[Shehecheyanu]]).<ref> Shulchan Aruch Orach Chaim 676:1-2, [http://www.dailyhalacha.com/m/halacha.aspx?id=2245 Rabbi Eli Mansour] see [https://www.youtube.com/watch?v=rfW7i8tbi0A&list=PLxgaQHCWTBqcXnB4Z96yb-wvL7LkxOnq2&index=2 Berachot for Hanukka] for the Syrian recitation of the berachot</ref> Here is the text in Hebrew and below it is the transliterated text:
## ברוך אתה ה' אלוקינו מלך העולם, אשר קדשנו במצותיו וצונו להדליק נר (של) חנוכה <ref> S”A 676:1 writes the first bracha without the word shel. So is the opinion of the Arizal (Shaar Kavanot pg 108d), Pri [[Chadash]], and Gra (Maaseh Rav 231). However Ashkenazim add the word Shel based on our girsa of the Gemara, Rif and Rambam. Mishna Brurah 676:1, based on early sources quoted in Shaar Hatziyun 1. Orchos Rabbeinu 3:17 says that the practice of the Chazon Ish was to say lehadlik ner shelachanukah (one word with a patach under the lamed). Clearly, if a Sephardi said it with the word Shel he fulfills his obligation (Chazon Ovadyah pg 125). Although the Shibolei HaLeket (Siman 185) argues that the text of first bracha should be Al Mitzvat Hadlakat Ner [[Chanukah]], the Rosh (Pesachim 1:10) cites Rabbeinu Tam and Riva, who justify the text of [[LeHadlik Ner Shel Chanuka]]. S”A 676:1 rules that the text is LeHadlik. </ref>
## ברוך אתה ה' אלוקינו מלך העולם, שעשה נסים לאבותינו בימים ההם בזמן הזה
## ברוך אתה ה' אלוקינו מלך העולם, שהחינו וקימנו והגענו לזמן הזה
## Baruch Atta Hashem Elokenu Melech HaOlam Asher Kidishanu BeMitzvotav VeTzivanu Lehadlik Ner (Ashkenazim add: Shel) [[Chanukah]].
## Baruch Atta Hashem Elokenu Melech HaOlam SheAssa Nissim LeAvotenu Bayamim Hahem Bazman Hazeh.<ref> Aruch hashulchan 676:3, Orchos Rabbeinu 3:17, and Koveitz Halachos 6:3 actually recommend saying bizman hazeh as opposed to bazman hazeh. </ref>
## Baruch Atta Hashem Elokenu Melech HaOlam SheHechiyanu Vekiyemanu Vehiygianu Lazman Hazeh.
# Many poskim say that one should say all of the [[Brachot]] before lighting the candles, while others say that after the first night one should say LeHadlik, light one candle, then say She’asa Nissim and light the rest. <Ref> The Gemara ([[Shabbat]] 23a) says that on the first night, one should say three [[Brachot]]: LeHadlik, She’asa Nissim, and [[Shehechiyanu]]. On the remaining nights, one says only two [[Brachot]], leaving out [[Shehechiyanu]]. The Rambam ([[Chanukah]] 3:4), Tur, and S”A 676:1 codify this as halacha.
* The Maharil (Responsa 145) writes that one should recite all of the [[Brachot]] before lighting, in accordance with the principle of [[Over LeAsiyatan]]. The Rama 676:2, Kitzur S”A 139:12, Mishna Brurah 676:4, and Kaf HaChaim 676:21 concur with the Maharil. Rav Mordechai Willig (Hilchos [[Chanukah]] and [[Purim]] #1, 35-6) commented that the minhag is like the Rama.
* On the other hand, the Maharam (cited by Hagahot Maimoniyot 3:2), based on the Masechet Sofrim, said LeHadlik before lighting, leaving She’asa Nissim and [[Shehechiyanu]] for afterwards. Rav Soloveitchik (quoted in Nefesh HaRav p. 224 and Mesorah vol 4, p. 8) explained that the Masechet Sofrim holds that the Bracha of She’asa Nissim functions as a Birkat HaRoeh and should be made after seeing the candles lit. He notes that in order to satisfy both views, Rav Chaim’s practice was that on all nights besides the first, he would say LeHadlik, light the first candle, say She’asa Nissim, and then light the rest of the candles. On the first night, when this is impossible, he made all three [[Brachot]] before lighting. Rabbeinu Yerucham (9:1) quotes a similar idea in the name of Rabbeinu Yonah. </ref>
# If one forgot to say the [[Brachot]] and remembers after he finished lighting before a half hour passed, one should recite “SheAssa Nissim” and "[[Shehecheyanu]]", on the first night, but not “Lehadlik Ner”. If one remembers before one finishes lighting the candles (on the 2nd day and on) one can make all the [[Brachot]] then and finish the lighting.<ref> Sh”t Rabbenu Avraham Ben HaRambam 83 writes that it is forbidden to say the bracha of LeHadlik Neirot [[Chanukah]] after one finished lighting [[Chanukah]] candles. Shulchan Gavoha 676:3 writes that if one remembers any time the candles are lit one may still say “SheAssa Nissim” and "[[Shehecheyanu]]", on the first night because he should be no worse that a person who isn't lighting and just saw the candles so is allowed to say these [[brachot]] ([[Birchat HaRoeh]]). Sh”t Demeshk Eliezer Y”D 47 agrees. However, see also the Sefer Pardes (Rabbenu Asher Ben Chaim pg 66) who says one can say it as long as the candles are burning. Sh”t Halachot Ketanot 1:3 and Yad Aharon (Hagahot Tur 676) say that one can make all the [[Brachot]] as long as one didn’t finish lighting all the candles of Hidur. Sh”t Rabbi Akiva Eiger (Mehudra Tanina 13) writes that if one remembers before one finishes one can make all the [[Brachot]] but if one only remembers after he finishes lighting he can’t make Lehadlik Ner just like [[Brachot]] HaRoeh(S”A 676:3). Mishna Brurah 676:4, Ben Ish Chaim Vayeshev 10, and Sh”t Chatav Sofer O”C 135 agree.Torat HaMoadim 6:9 adds that since we learn the after lighting one can still make the bracha of SheAssa Nisim from [[Brachot]] HaRoeh it only applies to the first half hour after one sees the candles as by [[Brachot]] HaRoeh. </ref>
# If one forgot to say [[Shehecheyanu]] before lighting one can say it in the half hour after lighting. If one didn’t say it the first night one should say it the second night and so on. So too, if on the eighth night one forgot one can say it in the half hour after lighting.<ref> Shibolei HaLeket 186 and Orchot Chaim ([[Chanukah]] 10) quote a Teshuvat Hagoanim to which Rabbenu Yishaya says that one can say [[Shehecheyanu]] any day after the first when he remembers; BI"H, [[Chanukah]], 3 concurs . Piskei Rid ([[Shabbat]] 23a) explains it means one can only make the bracha at the time of the lighting. However, Bach 676 in name of the Maharash says not to say [[Shehecheyanu]] the second night. Nonetheless, Meiri ([[Shabbat]] 23a) and Riaz (23a), also write that one lights [[Shehecheyanu]] the first night one lights. This is also the opinion of Sh”t Maharam (Prague Edition 57), Tur 676 in name of the Rosh and S”A 676:1. </ref>
# After the half hour of lighting one can’t say the [[Brachot]].<ref> Levush 676, Pri [[Chadash]] 676:1, Sh”t Sadeh HaAretz O”C 38, Birkei Yosef 692:1, and Sh”t Igrot Moshe 1:190 hold that one can only make the [[Shehecheyanu]] at the time of the lighting. However, Yavetz in Mor Ukesiah 692, Sh”T Mahari Molcho 78, Sh”t Zera Emet 1:96, and Taharat Mayim (Shiurei Tahara 8:3) hold it can be said any time during [[Chanukah]]. Nonetheless, Mishna Brurah (676:2 and Shar Tzion 676:3), and Torat HaMoadim 6:12 say that because of a Safek [[Brachot]] one doesn’t make [[Brachot]] past the time of lighting. Taharat Mayim implies that by SheAssa Nissim one can say it anytime against the Mor Ukesiah who says that SheAssa Nissim can only be said over the candles. Sh”t Yechave Daat 2:77 says because of Safek [[Brachot]] one doesn’t say SheAssa Nissim not over candles. </ref>
# If someone had his wife or anyone else light for him the first night he fulfill his obligation of saying [[Shehecheyanu]] and shouldn’t say it the next night.<ref> Bach 676 says that his wife’s lighting with [[Brachot]] doesn’t exempt him from [[Shehecheyanu]]. Eliyah Raba 676:5 agrees. Torat HaMoadim 6:13 explain that this is the Bach according to his opinion that one who has someone lighting for him at home makes [[Brachot]] HaRoah; however since we hold (S”A 676:3) that if one has someone lighting for home doesn’t make [[Brachot]] HaRoah here too, one fulfills [[Shehecheyanu]] with his wife’s lighting. This is also the opinion of Sharei Knesset Hagedolah 676:2, Magen Avraham 676:2, Pri Megadim A”A 676:2, Mishna Brurah 676:7, and Kaf HaChaim 676:26. Sh”t Yabia Omer O”C 4:50 (4-5), 6:42(3-4) holds that even by [[Shehecheyanu]] we apply [[Safek Brachot LeHakel]]. </ref>

==Order of Lighting==
[[Image:Bet Yosef lighting.png|250px|thumb| Shulchan Aruch's order of lighting|right]]
# The common practice is that on the first night one lights the rightmost candle. On the second night, one lights the candle that is second to the right (i.e. the new one) followed by the candle all the way to the right. One continues to add candles to the left each night, lighting the new candle first and moving from left to right. <Ref>
* The picture of Shulchan Aruch's lighting is above by the summarized halacha. The pictures for the other opinions are below or see different drawings in [http://www.hebrewbooks.org/pdfpager.aspx?req=46444&st=&pgnum=631 Sefer Natai Gavriel (Chanukah pg 637)].
[[Image:Levush's lighting.png| thumb|Levush's order of lighting|250px]]
[[Image:Gra's lighting.png| thumb| Gra's order of lighting |250px]]
* Maharik (Responsa 183, cited by Beit Yosef 676:5 s.v. Aval) writes that on the first night, one should light the rightmost candle and on subsequent nights should add a candle to the left and light the new one first, such that one lights from left to right (the way English is written). He bases his argument on the Gemara (Sotah 15b) that a person always should turn to the right, which the Mordechai ([[Shabbat]] 2:268) applied to lighting [[chanuka]] candles. The Shulchan Aruch 676:5 codifies this as halacha. This is also the opinion of the Arizal (Shaar Kavanot pg 108c), Nagid VeMitzvah (26:72), Maharil (quoted by the Magen Avraham 676:5), Chazon Ovadia pg. 32.
* [The Trumat Hadeshen 106 agrees that if one is lighting opposite the [[Mezuzah]] then one should light from left to right with the new candle always being the leftmost candle which is within a [[Tefach]] of the door. However, if there’s no [[mezuzah]], and one is lighting on the right side of the door as one enters, then one should light right to left so that the new candle is always the rightmost candle and is within a [[Tefach]] of the door. The Sh”t Maharshal 85 agrees with the Trumat HaDeshen. However, the Bet Yosef 676:5 quotes the Trumat HaDeshen and argues that there shouldn’t be any difference whether one is lighting on the left or right of the door one should always light the new candle first and light from left to right.]
* However, the Levush (676:5) and Taz (676:6) argue that the Gemara means in one’s first decision between right and left one should go right, but afterwards one may continue to follow that path even if that means going left. Therefore, they rule that on the first night, the candle is placed in the leftmost position, and on the subsequent nights the candles are put to the right of the previous candles and are lit from right to left. This is also the opinion of the Sh”t Panim Meirot 1:98 and Sh”t Semach Tzedek O”C 67.
* A third approach is that of the Gr”a (Bei’ur HaGra 676:5 and Maaseh Rav 232). He writes that one always should light the candle closest to the door first, even if it is not the newest candle and even if it means lighting from right to left.
* Halacha: Mishna Brurah 676:9 quotes the Bet Yosef and the Gra and concludes one can do like either one. The Pri HaChadash, Be'er Sheva (Sotah 15b), Nezirut Shimshon (Sotah 15b), Sh”t Chatam Sofer O”C 187, Chazon Ovadiah ([[Chanukah]] pg 33) argue on the Levush and hold like S”A. Kovetz Hamoadim (Moriah pg 61), Evan [[Israel]] (9 pg 129a), Sadeh HaAretz O”C 3:33, and Nehar Mitzrayim [[Chanukah]] 7, the Kitzur S”A 139:11, Kaf HaChaim 676:31, Aruch HaShulchan 676:11, Natai Gavriel ([[Chanukah]] 28:2, pg 177), and Yalkut Yosef (Moadim pg 229) write that the halacha and minhag follow Shulchan Aruch. Rav Mordechai Willig (Hilchos [[Chanukah]] and [[Purim]] #1, 37-8) observed that the minhag is like the S”A.
* Rav Hershel Schachter (Halachipedia Article 5773 #10) said that common practice is to put the candles in from right to left. He explained that the idea is to start the candles within a [[tefach]] of the doorway.</ref>
# Ideally one should stand near the candles on the left side of the chanukia so that one need not pass over the candles on the right when lighting.<ref>Mishna Brurah 676:11</ref>
# Some say one should say HaNeirot Halalu after lighting the first candle, while others suggest saying it after lighting all the candles.<Ref>Masechet Sofrim 20:4 says that a person should say HaNeirot Halalu and implies that it is said in middle of the lighting. Magen Avraham 676:3 says that HaNeirot should be recited after lighting the first candle, while Pri Megadim M”Z 676:5 suggests that perhaps since the Bracha applies to all of the candles, one should say HaNeirot Halalu after lighting all of the candles. Mishna Brurah 676:8 cites both opinions. </ref>
# Some say that one shouldn't blow out a candle but if one needs to put them out, he should extinguish it another way.<ref>Kaf HaChaim YD 116:115</ref> Others say that there's no concern nowadays.<ref>Rivevot Efraim 8:103:6</ref>

==Number of Candles to Light==
# The mitzvah of lighting [[Chanukah]] candles is a very special and dear mitzvah. Even a poor person should rent or sell his clothing or hire himself out in order to get enough money to purchase at least one candle for every night. The Gabbai [[Tzedaka]] (local [[charity]] distributor) needs to make sure that the poor have enough money to purchase at least one candle every night.<ref>The above halacha is a quote from the Rambam [[Chanukah]] 4:12 and Shulchan Aruch O.C. 671:1. This is based on the Mishna (Pesachim 99b) which states that a poor person may take from the [[charity]] fund in order to purchase the 4 cups of wine on [[Pesach]]. The Gemara explains that the poor can take from [[charity]] for this because it has the very significant purpose of Pirsumeh Nisa, publicizing the miracle of our leaving Egypt. The [[Maggid]] Mishna ([[Chanukah]] 4:12) comments that this is the source of the Rambam's ruling that even a poor should rent or sell his clothing in order to be able to light [[Chanukah]] candles because concept of publicizing the miracle applies even more to [[Chanukah]] than by the 4 cups of [[Pesach]]. The Lechem Mishne ([[Chanukah]] 4:12) argues the law of publicizing the miracle by [[Chanukah]] is equal to the 4 cups of wine. The Sh”t Kanaf Ranana O”C 84 defends the Miggid Mishna saying that the [[Chanukah]] candles are the only way in which we publicize the miracle of [[Chanukah]], whereas regarding [[Pesach]] there are other actions we do to publicize the miracle besides the 4 cups of wine. </ref>
# The minimum requirement of [[Chanukah]] candles is that each household should have one candle lit every night. The next best method (Mehadrin) to fulfill this mitzvah is by lighting one candle for every person in the house every night. The best (Mehadrin Min HaMehadrin) way to fulfill this mitzvah is: according to Sephardim, for one person per house to light one candle on the first night and to add another candle each night and according to Ashkenazim, for every person to light for themselves one candle on the first night and to add another candle each night.<ref>
* The Braitta on Gemara [[Shabbat]] 21b states that the minimum requirement of [[Chanukah]] candles is that each household should have one candle lit every night. The next best method (Mehadrin) to fulfill this mitzvah is by lighting one candle for every person in the house every night. The best (Mehadrin Min HaMehadrin) way to fulfill this mitzvah is to increase the number of candles light each night, one on the first night, two on the second, and so on. However, regarding the last method there is a dispute to it's precise explanation.
* The Rambam ([[Chanukah]] 4:1-2) rules that each night one should add one candle per person per night, meaning that for a family of 10, the first night there would 10 candles and 20 the second night. [He adds that the Minhag of Spain is to only light add one candle per household increasing according to the number of the night.] This is also the opinion of the Rabbenu Yehonatan in name of Ran ([[Shabbat]] 21b), Piskei Riaz ([[Shabbat]] 2, [[Chanukah]] 5), and Rif explained by Buir HaGra 671:4.
* However, Tosfot ([[Shabbat]] 21b s.v. VeHaMehadrin) in name of the Ri writes that one should only have one increasing per household so that it’s recognizable what night of the [[Chanukah]] it is. So writes Mordechai ([[Shabbat]] 270) in name of the Ri, Meiri ([[Shabbat]] 21b) that such is the Minhag, Ran ([[Shabbat]] 21b) in name of Raah, Tur (671). Ritva ([[Shabbat]] 21b) brings both explanations of the Gemara. S”A 671:2 holds like Tosfot and Rama 671:2 holds like Rambam.
* The custom of Sephardim, as recorded in Shulchan Aruch O.C. 671:2 is to have one chanukia per household and increase the number of candles according to the day. This is the ruling of Chazon Ovadia pg. 19.
* Interesting point: The Taz 671:1 writes that here is a case where Ashkenazim uncharacteristically follow the Rambam and Sephardim follow Tosfot. Chemed Moshe 671:4 argues that the Rambam concludes so is the Minhag not like the ruling, meaning it’s an old practice even before his time. The Torat HaMoadim ([[Chanukah]] pg 18) brings the Rama in Darkei Moshe 671:1 who says the Ashkenazi practice goes even according to Tosfot since the candles are indoors and separate. Sdei Chemed ([[Chanukah]] 9:4) argues that the Ashkenazic practice for each member of the household to light isn’t like the Rambam who says that one person lights for everyone according to the number of people. For this reason many challenge the Rama who quotes his ruling in name of the Rambam including Maamar Mordechai 671:4, Bet Halevi on Torah ([[Chanukah]] pg 69). Yet, the Sh”t Maharil 145, Sh”t Trumat Hadeshen 101, and Sh”t Mahari Mebrona 50 hold like the explanation held by the Rama and could be sources for his opinion. Also, the Alfasi Zuta ([[Shabbat]] 2 beginning) says that the Rama is following the idea of the Rambam to light according to the number of household members but in order to satisfy Tosfot’s issue of being recognizable, every person lights instead of one person lighting.</ref>
# If one missed lighting one day it can’t be made up and the next night one should light the number everyone else is lighting.<ref> S”A 672:2. Siddur Rashi 316 pg 151 quotes Rabbenu Yitzchak Bar Yehuda who says that there’s no make up for a missed day, otherwise those who see will think you’re violating the words of the Rabbis. So writes the Tur 672. There’s a dispute whether this means that since it can’t be made up one doesn’t light the next night or one lights like the rest of the world. The Sh”t Maaseh Geonim (55 pg 43) quoting Rabbenu Yitzchak Bar Yehuda that the next night one lights like everyone else. (Thus, Rabbenu Yitzchak means not to light the amount of the night he missed with the amount of that night because that would look like he’s going against the Rabbis); So hold Mordechai 2:268 explained by Sh”t Maharil 28, Agudah ([[Shabbat]] 31), Roke’ach 226 pg 128, Shibolei Leket 186, and Pardes Hagadol 199. However, Sefer Minhagim in name of Meharar MeMerizberg writes that the next night one should light the number of candles you missed last night. [He understood Rabbenu Yitzchak quoted by the Tur that one can’t add 8 candles on the 9th night.] Darkei Moshe 672:3 holds like the Agudah and Rokeach against the Maharam.</ref>
# If one lit two candles on the first night, he fulfills his obligation and doesn’t have to relight the right number of candles.<ref> Rav Shlomo Kluger (Sh”t HaElef Lecha Shlomo O”C 380) says adding to the number doesn’t ruin the mitzvah as the Rama 263 says by [[Shabbat]] candles. However, Sh”t Ohel Moshe 69 and Sh”t Mishna Sachir O”C 199 argue that since he lit the wrong number, someone seeing this will think he didn’t light it for [[Chanukah]] candles but just for the light. Yet, the Pri [[Chadash]] 675 says one who extinguishes the candles fulfills the mitzvah since the candles are in a Chanukiya that’s only used for [[Chanukah]] it’s recognizable that he lit for [[Chanukah]]. Also, Eliya Raba 671:7 says the first night doesn’t need to illustrate the number of the nights. Sh”t Lehorot Natan 2:51, Sh”t Shraga HaMeir 4:73, 5:75(1), Sh”t Shevet Hakehati 1:202 hold like Sh”t HaElef Lecha Shlomo. Chazon Ovadiah pg. 29 agrees and adds that one who repeats and makes a bracha is making a bracha levatala.</ref>
===If One Doesn't Have Enough Candles===
# If one only has enough oil for one night and not all 8, he should light for one night according to Halacha and the rest of the nights he will be exempt because it is beyond his control. He should not split it into 8 cups and light less than the halachically required amount on each night.<ref> Chazon Ovadia pg. 28, Shu"t Sde Ha'aretz OC 3:34.
* The Beit Yosef famously asks why it is that we celebrate Chanuka for 8 days, if after all they had enough oil for one day, so the miracle was only for 7 days. One of the answers he proposes is that in they split the one cup of oil into 8 parts, and it miraculously lit for the full time. Accordingly, the Neta Sorek (Chiddushei Sugyot 73b) and Divrei Tzvi 671 write that if you only have enough oil for one night, you should split it into 8 cups. However, Chazon Ovadia pg. 28 writes that most poskim disagree and argue that there is no proof from there because the Beit Hamikdash was different because they were accustomed to miracles.</ref>
# If one has two cups of oil on the second night, and can light the full amount for that night, but he doesn't have anything for the future nights, he should only light one that night and save the other for the next night.<ref> Chayei Adam 154:25, Chazon Ovadia pg. 29 </ref>
# If, on the eighth night, one doesn't have enough for all 8 candles, he should put enough into one candle to light for the full time, and split the rest between other cups to light 8 for a short amount of time. He should not split all the oil into 8 and be left without a candle that will light for the full amount of time.<ref>Magen Avraham 671:1, Eliya Rabba 671:1, Chazon Ovadia pg. 29 </ref>
# If on the second night, one only has one candle and he lights that one and later finds another candle, he cannot say a beracha on that second candle because you cannot say a beracha just for the hiddur.<Ref> Chazon Ovadia pg. 30 , Beit Yosef 672, Birkei Yosef 671:3</ref>
# If on the third night, one only has enough oil to light two candles, he should only light one and not two.<ref> Chazon Ovadia pg. 31, Mishna Brura 671:5, Kaf Hachaim 671:10, Beit Halevi (Al Hatorah, Inyani Chanuka 29b), Chayei Adam 154:25, Shu"t Ketav Sofer 135, Shu"t Shevet Sofer 26, Aruch Hashulchan 671:10, Shu"t Mishpat Kohen 95. Avi Ezri (Chanuka 4:1) disagrees and says you should light as many candles as you have, even if it doesn't correspond to the night you are up to </ref> However, if he can split the second cup into two and light one full cup and two half cups, he should do so.<ref> Chazon Ovadia pg 32</ref>

==How long should the candles last?==
For background, see the [[How Long Do Chanukah Candles Have To Be Lit?]] page.
# The candles only need fuel to burn for a half hour<ref>Shulchan Aruch O.C. 672:2</ref> even nowadays when people are out in the street much later.<ref>[[Shabbat]] 21b says the time of Tichle Regel is when the Tarmodeans (merchants) leave, which the Rif says is about a half hour. The Rambam ([[Chanukah]] 4:5) and Orchot Chaim ([[Chanukah]] 15) write it’s a half hour or (a little) more. The Rosh (2:3), Rabben Yerucham 9:1, Meiri, S”A 672:2, Mishna Brurah 672:1 (who is strict to satisfy all opinions to light by [[Shekiah]] and have it last a half hour past Tzet), and Torat HaMoadim 4:5 agree that the candles need enough oil to be lit for a half hour. Some say that the practice of the Griz was that since the Gemara sets the ending time for candles as when people leave the marketplace, nowadays when many people stay at the marketplace late into the night one should have to light longer than a half hour. Indeed, Avodot VeHanagot LeBet Brisk says that the Griz himself challenged that idea when he heard it from another Rabbi in Brisk, yet he lit candles that lasted for very long only as a hiddur mitzvah. Also, Yomin DeChanukah and Leket Yoshar say there’s a hiddur mitzvah to light for longer than a half hour. However, Chazon Ovadiah pg 66, Sh”t Mishna Halachot 4 pg 79, and Sh”t Or Letzion 44 argue that the measure set by Chazal (a half hour) hasn’t changed because of the practice of our time. Halachos of Chanukah by Rabbi Eider p. 20 agrees. [[Young_Israel_of_Woodmere_Hilchos_Chanuka|Rav Hershel Schachter (Young Israel of Woodmere Packet)]] argues that it is proper to light with candles that last 4-5 hours since according to the Brisker Rav and Rav Soloveitchik the amount of fiel changes based on the time and place.</ref>
# If one doesn’t have enough for the each Hidur candle, the Hidur candles don’t need to burn for a half hour.<ref> Magen Avraham 671:1 </ref>
# A person who is in doubt if his candles will last a half hour can nonetheless light with a bracha.<ref> Smag in name of the Ri, Hagahot Maimon ([[Chanukah]] 4:2), Ravyah (843 pg 579) in name of Rabbenu Tam hold that no minimum measure is needed (the gemara’s two explanation of ‘Tichleh Regel Min HaShuk’ argue and we hold the first explanation). Similarly, Hilchot and Minhagei Maharash in name of Rimzei HaRosh (quoted by Darkei Moshe 672:1), Piskei Tosfot ([[Shabbat]] 89), Leket Yoshar pg 151, Shiltei Giborim([[Shabbat]] 9a:5), Taharat Mayim Shuirei Tahara 8:9, Sh”t Chochavei Yitzchak 1:5(3), Sh”t Bear Tzvi 31 that nowadays when we don’t light for Parsumei Nisa of the public, we don’t need a minimum measure. Thus we have a Safek Safeka(double doubt) perhaps no minimum measure is needed and perhaps even if the measure is necessary, the candle will last the minimum measure. Chazon Ovadiah ([[Chanukah]] pg 67) says if one wants to make a bracha, he can make a bracha with this Safek Sefaka. For more about Safek Safaka BeBrachot see Sh”t Yachave Daat 5:21 (the footnote), Otzrot Yosef 4:3, and Sh”t Chazon Ovadiah 48 pg 866. </ref>

==Getting benefit from the light of the candles==
# It is forbidden to get benefit from the light of the candles for the first half hour, even for minimal tasks like checking the value of a coin.<Ref> Shabbat 22a cited by Shulchan Aruch O.C. 673:1 writes that it’s a disgrace to mitzvah to benefit from the candles. Sh”t Ginat Veradim (Began HaMelech 42) writes that the prohibition applies equally to the new candle of mitzvah and extra candles of Hidur. Bear Hetiev 673:2, Sh”t Ketav Sofer O”C 133, and Simchat Yehuda (Masechet Soferim 20:6) agree. </ref>
# A minimal task that is for a mitzvah is permitted, but learning by the light of the candles isn’t considered a minimal task.<Ref> Beiur Halacha 673:1, quoted by Yalkut Yosef (Kitzur S”A 673). </ref>
# It is permitted to walk by the light of the Chanuka candles and that isn't considered benefiting.<ref>Yalkut Yosef (Moadim Asur Lishtamesh Lorah n. 3). One proof is the Yerushalmi that the Rosh (Seder Avodat Yom Kippur, cited by Bet Yosef 621:4) quotes that the Kohen Gadol would walk in the Kodesh Kadoshim by the light of the Aron. However, the Zohar 3:16a implies that the Kohen Gadol would close his eyes.</ref>
# Therefore, the minhag is to light a Shamash (Heb. שמש; lit. service) candle so that if one does use the light of the candles it’ll be permitted because of the Shamash.<Ref>Shulchan Aruch O.C. 673:1, Yalkut Yosef (Kitzur S”A 673). Biur Halacha 673:1 s.v. yehey cites a dispute whether one can use all of the candles once there is a shamash or only next to the shamash. </ref>
# The Shamash should be placed slightly higher than the other candles or recognizable distant from the others.<Ref> Yalkut Yosef (Kitzur S”A 673)</ref>
# Nowadays, when we have electric lights if the lights are on, some say one doesn’t need a Shamash and some say it’s still part of the Minhag.<Ref> Rav Kanievsky (Sefer Yamei Hallel VeHodah 25 note 11) says that the Minhag applies even if there’s electric candles. Rav Shlomo Zalman Aurbach (Berchat Moshe; quoted by Halichot Yosef pg 319) says if there are electric lights one doesn’t need a Shamash. </ref>

== Who’s Obligated?==
# Women are obligated in [[Chanukah]] candles since they too were part of the miracle of [[Chanukah]].<ref>The Gemara [[Shabbat]] (23a) says that women are obligated in lighting [[chanuka]] candles because they too were part of the miracle of [[chanuka]]. Rambam ([[Chanukah]] 4:9), Tur 665, and S”A 665:5 codify this as halacha. Kitzur Shulchan Aruch 139:16 and Chazon Ovadia pg. 25 concur </ref> Thus, a man who is away should have his wife light at home for him to fulfill his obligation. Even if he will come that night, but later than [[Tzet HaKochavim]], he should still have his wife light. Ashkenazim who have the Minhag that everyone in the household lights, and they are able to light where they are, should light without a bracha.<ref>
* Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. This is also the opinion of Rabbenu Yerucham 9:1, Rokeach [[Chanukah]] 226:3, Ritva and Meiri ([[Shabbat]] 23a, Megilah 4a), Baal Hamaor Megilla 19b in the name of the Itur, Maharil ([[Chanukah]] pg 407). Levush (675), Bach (675), Taz(675:4), Magen Avraham 675:4, Olot [[Shabbat]] 675:1, Pri [[Chadash]] 675:4, Eliyah Raba 675:6, Sh”t Shar Efraim 42, Shulchan Gavoha 675:6, Mor Ukesia 675:6, Machzik Bracha 675:4, Mishna Brurah 675:9, Chazon Ovadia pg. 25.
* Sh”t Yechave Daat 3:51 writes that since some rishonim and achronim hold one can only light at [[Tzet HaKochavim]], one should let his wife light at the right time and fulfill his obligation according to all opinions. The Yechave Daat holds like the Chaye Adam 154:33, Kaf Hachaim 676:25. Chaye Adam adds that Ashkenazim can light without a bracha.
* Interesting point: S”A 689:2 says a women can read the [[megillah]] for a man to fulfill his obligation of [[megillah]], and some hold otherwise. [Bahag (quoted by Tosfot Megilah 4a, Erchin 3a) and Morchedai 4a in name of Ravyah (Megilah 569,843) hold women can’t fulfill the obligation of a man, but Rashi Erchin 3a, Or Zaruh 2:324, Rambam (Megilah 1), Rif (quoted by Sefer Eshkol 2:30) hold a woman can fulfill the obligation of a man]. However Smag (brought by Magen Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading, but by [[Chanukah]] women can fulfill the man’s obligation according to everyone. Also Torat Moadim [[Chanukah]] pg. 40 says the Behag only held a women can fulfill megilah for a man since a woman’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says [[Chanukah]] isn’t an obligation on each person but on the household and so a women can fulfill it for a man. Thus even those who say by Megilah a woman can’t fulfill a man’s obligation, agree by [[Chanukah]] that she can. </ref>
# A deaf and mute, insane, or child not bar/bat-mitzvah isn’t obligated to light and so can’t fulfill the obligation of someone who is obligated. However a deaf who can speak is obligated and can fulfill the obligation of others.<ref> [[Shabbat]] 23a says a deaf, insane person, and a child aren’t obligated. This is also the opinion of Rambam ([[Chanukah]] 4:9), Tur and S”A 675:3. The Mishna Trumot 1:2 defines deaf in Talmud as deaf and mute, but someone just deaf is obligated like anyone else. So quotes Pri Megadim M”Z 670:5, Mishna Brurah 675:12, and Torat HaMoadim 2:19. There’s a dispute whether a child who is at the age of [[Chinuch]] can fulfill the obligation of an adult. Bet Yosef 675e quotes the Ran ([[Shabbat]] 23a) in name of the Itur ([[Chanukah]] pg 116a) that a child can fulfill the obligation of an adult. So writes the Shibolei HaLeket 185, Orchot Chaim ([[Chanukah]] 12). However Meiri writes that he disagrees with the Rabbis of Provincia who say a child at age of [[chinuch]] can fulfill the obligation of an adult. [Seemingly, this is the opinion of Tosfot (Megilah 19b concerning megilah) that a double derabanan (child only obligated on a [[chinuch]] level and it’s only a derabanan mitzvah) can’t fulfill the mitzvah of one obligated on level of rabanan (adult for a mitzvah derabanan). The Tur 689 writes that so is the opinion of the Bahag and Rosh. However Bet Yosef 53 in name of Sh”t HaRashba 1:239, and Raavad disagree with Tosfot.] S”A 675:3 says a child isn’t obligated to light but some permit “a child at age of [[chinuch]] to fulfill the obligation of others” Yet, it’s a dispute in the Achronim whether S”A meant it as “Setam and then Yesh Omerim” (anonymous and then a disagreeing opinion) in which case we hold like the anonymous opinion or that it’s not a dispute but the “some say” was just explaining the first line. Magen Avraham 689:4 (as understood by Pri Megadim A”A 689:4), Sh”t Zivchei Tzedek 3:41 say that S”A meant the “some say” is just explanatory. However, Yaavetz in Mor U’Kesia 689 understands S”A that we hold like the anonymous opinion. This is also the opinion of Sh”t Kol Gadol 100, Chelko Shel Yedid pg 58b, Sh”t Olat Shmuel 105e, Pri [[Chadash]] 675:3, Ben Ish Chai Veyeshev 19, Mishna Brurah 675:13, and Torat HaMoadim 2:19. </ref>
# A blind person is obligated in lighting. If he’s married, his wife should light for him, if he lives alone he should light.<ref> Sh”t Maharshal 76, Magen Avraham 675:4, Eliyah Raba 675:7 write that a blind is obligated and preferably should fulfill it through joining with other house members or his wife, otherwise they can light own their own. </ref>
# A child, even if he is the age of [[chinuch]] but not bar/bat mitzvah, may not fulfill the obligation of others. However, the one making the bracha can light the first candle and then let the child light the other candles. However a child who isn’t at the age of [[chinuch]], shouldn’t light any of the candles except for the Shamash.<ref> Levush 671, Yaavetz in Mor U’Kesia 671, and Ben Ish Chai Vayeshev 18 all hold that the one making the bracha should light all the candles. However, Sh”t Maharshal 85, Magen Avraham 671:11, Mishna Brurah 671:49, Ruach Chaim 671:3, and Torat HaMoadim 2:20 hold that the one making the bracha only needs to light the first candle and afterwards can have someone else light it for him. Torat Hamoadim writes that when he was a child, his father, Rav Ovadyah Yosef, would hold his hands while lighting the extra candles in order to satisfy all opinions. </ref>
# A mourner in the first 7 days can light and make [[Brachot]] [however he shouldn’t light in shul on the first night because of the Shechianu, even in the 30 days of [[mourning]] or 12 months for a parent.]<ref> Sh”t Maharam Mintz 43, Sefer Mnhagim of Rav Yitzchak Tirna ([[Yom Kippur]] 155), Taz 671:8 write that a mourner shouldn’t light in shul the first night because of [[Shehecheyanu]]. The Nodea Benyehuda Tanina O”C 141 writes that at home one can light even the first night with [[shechiyanu]]. This is also the opinion of Machzik Bracha 671:10, Birkei Yosef Y”D 205:14, Bet HaRoeh pg 59, Chatom Sofer on S”A 671, Chaye Adam 154:17, Sh”t Binyan Olan O”C 35, Sh”t Olat Shmuel 106, Sh”t Machane Chaim Y”D 2:61, Sh”t Rav Poalim O”C 4:36, Siddur Bet Ovad pf 160b:2, Kemach Solet 137d, Shulchan Lechem HaPanim 676e, Mishna Brurah 671:44, and Kaf HaChaim 671:73. </ref>
# A mourner on the first day is exempt as he is exempt from all mitzvoth and so he should have a household member who isn’t a mourner light with a bracha, if that’s not possible, he should have another person light without a bracha.<ref> Eliyah Raba 670:19 writes one should have someone else light and answer [[amen]]. However, Erech HaShulchan 670:3 writes one should light without a bracha. Kaf Hachaim 670:20 explains that this is only a dispute if the first-day mourner is alone, otherwise his wife or a household member can fulfill for him his obligation. Pri Megadim M”Z 670:5 agrees with Eliyah Raba but argues that one can’t answer [[amen]] as in Shulchan Aruch Y.D. 341 where we follow the anonymous opinion that a first-day mourner doesn’t answer [[amen]]. Torat HaMoadim 2:24 agrees with Erech HaShulchan. </ref>
# A convert can make all the [[Brachot]] and say “She’assa Nissim Le’avotenu” but if he wants can change it to say “She’assa Nissim LeYisrael”.<ref> Sh”t Rambam (Pasya edition 158, Kisei Nirdamim Mehuderet Fredman 42, Mehuderet Belav 293) writes that a convert can say all of the [[Brachot]] like every Jew because he converted he becomes a descendant of Avraham and part of the Jewish people for all their history, however if he wants to change the [[brachot]] that relate to the Jewish history such as Yetsiat Mitzrayim, and [[Chanukah]]. The Sh”t Rashba 7:54, Hagahot Mordechai Megilah 1:786, and Sh”t Ridvaz 5:520 agree. Torat HaMoadim 2:25 finds support for this opinion in the ruling of Shulchan Aruch (See S”A 53:19 and Shulchan Aruch 199:9). </ref>

==Who fulfills his/her obligation with the household’s lighting?==
# The Ashkenazic minhag is that each individual lights for oneself, however, the Sephardic minhag is that one person lights for the whole household.<ref> Shulchan Aruch and Rama 671:2. For the background see [[#Number of candles to light]]. </ref> According to the Sephardic minhag who fulfills his/her obligation with the lighting of the household?
# Household members who are “dependent on the household” fulfill their obligation with the lighting of the household.<ref> Shulchan Aruch O.C. 671:2 writes that the Sephardic minhag is that one person lights for the entire house. Mishna Brurah 671:8 writes that the household members who fulfill their obligation with the household lighting includes older children and servants if they "dependent on the table of the household regularly" (סומך על שלוחנו). Torat HaMoadim 2:4 uses the same expression. Hopefully, this term will be clarified as we continue. </ref>
===Woman===
# A married woman should rely on her husband’s lighting. Unmarried girls who in still live at in their father’s home can rely on their father’s lighting even according to the Ashkenazic custom. If they want to light, Ashkenazim can light with a Bracha.<ref> A married women is exempt by her husband because “Ishto Kegufo Dami”(a husband and wife are like one person). So writes the Maharshal 88, Knesset Hagedolah 671, Mateh Moshe 982, Eliya Raba 671:3, Machasit Hashekel 675:4. Mishna Brurah 675:9 quotes this in name of Sh”t Olot Shmeul 105 and says if women want they can light with a Bracha like any mitzvah for which one’s exempt according to the Ashkenazi Minhag. Mishmeret Shalom 48 says since a married woman doesn’t light and relies on her husband, her daughters also don’t light as derech eretz. Similarly, Chiddushei Chatom Sofer ([[Shabbat]] 21b D”H Vehamehadrin) writes since the practice used to be to light outside it wasn’t Derech Eretz for women to light if her husband is already lighting and since then the Minhag hasn’t changed. Ashel Avraham Mebustatesh 675:3 says according to kabbalah women don’t light (unless they have to). However it seems as the minhag is that Ashkenzic unmarried girls also light. Rav Moshe Feinstein is quoted in sefer Moadei Yeshurun 1:4 says if a woman wants to light and recite the beracha, she should light before her husband does. </ref>
===Single Children===
# According to Sephardim, members of the household that are dependent on their parents fulfill their obligation with the one lighting of the household even if they aren’t home such as children in yeshiva or in the army that don’t sleep at home don’t light where they sleep.<ref>See next footnote</ref>
# However, Ashkenazi Minhag is for single children to light themselves even at home and certainly when not sleeping at home.<ref>
* Rav Sheshet (Gemara [[Shabbat]] 23a) stated that a guest is obligated to light [[Chanukah]] candles. Rabbi Zeiri commented that his wife lit [[Chanukah]] candles for him at home, he fulfilled his mitzvah. This is codified by Rambam ([[Chanukah]] 4:11), Tur and Shulchan Aruch 677:1 that someone who has someone else lighting for him at home doesn't have to light [[Chanukah]] candles.
* While the Rambam, Tur, and S”A state that if one has his own room that leads to the outside one would have to light so people don’t suspect him of not observing [[Chanukah]], many Rishonim including the Sh”t Rashba 1:541, Orchot Chaim [[Chanukah]] 13, Smak 280, Sefer Trumah 228, Hagahot Maimon [[Chanukah]] 4:30, Ritva ([[Shabbat]] 23a), Mordechai ([[Shabbat]] 2:226), Ohel Moed ([[Chanukah]]), and Shibolei HaLeket 185 say that there’s no suspicion of not lighting by a extra doorway nowadays when we light indoors.
* Sefer HaTrumah (229 Introduction) says clearly students that learn outside their home don’t light if they have someone lighting for them at home. Magen Avraham (Introduction to 677) quotes the Maharshal who says that a yeshiva student who is dependent on the owner of the house is considered like a family member and doesn't have to light. Rav Ovadyah Yosef (Sh”t Yechave Daat 6:43, Chazon Ovadyah [[Chanukah]] pg 144-151) writes clearly that a family member who is dependent on his parents fulfills his obligation with the lighting of his parents at home. Meiri [[Shabbat]] 23a and Orchot Chaim ([[Chanukah]] 14) say an older and married child should light for themselves.
* Similarly, Rav Mordechai Willig (Am Mordechai Moadim p. 104-5) writes that a man fulfills his primary obligation with his wife’s lighting at home even if he is a guest somewhere else. Similarly, a student can fulfill his primary obligation with his parent’s lighting at home. However, according to the minhag of the Rama, Ashkenazim still may light with a bracha even if someone is lighting for them at home.
* However, Rav Hershel Schachter (B’ikvei HaTzon p. 123-4) writes that a man does not fulfill his obligation with the lighting of his wife in another city unless he actually goes home later that night. Similarly, he stated in a shiur ([http://www.yutorah.org/lectures/lecture.cfm/784742/Rabbi_Hershel_Schachter/Where_to_light_Neiros_Chanukah_in_the_dorm-_A_full_discussion|YUTorah.org, “Where to light Neiros Chanukah in the dorm,” min 24)] that a yeshiva student does not fulfill his obligation with his father’s lighting in another city unless he is at home that night.</ref>

'''A wedding on [[Chanukah]]'''
# If the wedding takes place at night then the groom fulfills his obligation with the lighting in his father's house which took place before the wedding.<ref>Rav Elyashiv (cited by Bet Chatanim 15:4, Yemeh [[Chanukah]] pg 156) rules that if the wedding takes place during the night, then the groom fulfills his obligation with the lighting at his father’s house. Rav Vosner (cited by Imrei Shefer [[Chanukah]] pg 172) and Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:14, pg 275) agree. Yalkut Yosef 672:11 agrees that if the wedding takes place during the night then the groom fulfill his obligation with the lighting at his father’s house and adds that if he wants to be strict he may light again without a Bracha after the wedding at his new house.</ref>
# If the wedding takes place during the day before sunset, the groom fulfills doesn't fulfill his obligation with the lighting in his father's house but rather he must light at his new house. Some say he should light after the wedding, some say he should appoint a messenger to light there, and some say he should leave the wedding between the Chuppah and meal to light at his new house. A minority opinion is that one may light at the wedding hall.<Ref>If the wedding takes place during the day before sunset, then there’s a dispute what the groom should do.
* (1) Rav Elyashiv (cited by Bet Chatanim 15:4, Yemeh [[Chanukah]] pg 156, Neimat HaChaim pg 244) rules that the groom should light in his new home after the wedding.
* (2) Chacham Ben Tzion Abba Shaul (cited by Bet Chatanim 15:4, Yemeh [[Chanukah]] pg 156) rules that if it’s difficult to leave the wedding the groom should appoint a messenger to light for him.
* (3) Rav Shlomo Zalman Auerbach (cited by HaNesuin KeHilchatam 15:60, Yemeh [[Chanukah]] pg 156, Halichot Shlomo (pg 275, note 47)) rules that if the wedding takes place during the day then the groom must light at his new home and should leave the wedding after the chuppah before the meal, go to their new home, have a small meal, light [[chanuka]] candles, and return to the wedding.
* (4) Piskei Teshuvot 677:5 (pg 499) rules that if it’s difficult to leave the wedding the groom may light at the wedding hall because they’re renting the place. ([http://www.dailyhalacha.com/displayRead.asp?readID=2248 Rabbi Mansour] applies this Piskei Teshuvot even if the wedding takes place during the night but the parents didn’t have a chance to light beforehand. Additionally, Rabbi Mansour seems to say that Yalkut Yosef also agrees with this leniency but was unable to find any proof to this from the words of the Yalkut Yosef.) </ref>
# For Ashkenazim there are different minhagim whether single girls light at their parents home.<ref>Halachos of Chanukah by Rabbi Eider p. 10 writes that someone don't have the single daughters light chanuka candles themselves since a wife doesn't light and it isn't proper for the daughter to light but not the wife. However, others have the minhag that the daughters light. He quotes that this was the practice of Rav Moshe Feinstein.</ref>

===Traveler===
# A married man traveling should have his wife light for him at home and not make the Bracha of Sh’asa Nisim nor Sh’chianu even when he returns home.<ref> S”A 676:3. There’s a dispute in the Rishonim whether one makes a bracha for seeing [[Chanukah]] candles if someone is lighting for him at home and he is thereby fulfilling his obligation with the lighting. The Rashba ([[Shabbat]] 23a), Sefer HaHashlamah ([[Shabbat]] 23a) in name of Rabbi Asher MeLunil, Smag ([[Chanukah]] 250d), Ran (10b s.v. Amar Rav Chiya), Tur 676:3, Magid Mishna ([[Chanukah]] 3:4) in name of Itur (2 pg 117c), and Rosh ([[Shabbat]] 8) hold that one doesn’t make a bracha if someone is lighting for him at home and he is thereby fulfilling his obligation. However, the Rambam ([[Chanukah]] 3:4), Magid Mishna in name of some Geonim, Ravyah 3:843, Riaz ([[Shabbat]] 23a), Meiri, Sefer HaMeorot ([[Shabbat]] 23a), and Orchot Chaim ([[Chanukah]] 9) hold that one can make a Bracha even if someone is lighting for him at home. S”A rules 676:3 that one doesn’t make Bracha HaRoeh if is fulfilling his obligation at home. Pri [[Chadash]] 676:3, however, argues that the halacha should follow those Rishonim who say that one should make the [[Brachot]] HaRoeh if one is personally not going to light that night even if someone is lighting for him at home. Sh”t Maharshal 85, Bach 676:3 (in name of Rif, Rambam, Smak, Rosh, and Aguda), Eliyah Raba, Biur HaGra, and Chaye Adam 154:33 agree. However, Shirei Knesset HaGedola 677:3, Taz 676:4, Magen Avraham 676:1, Shulchan Gavoha 676:5, Birkei Yosef 676:3, Mishna Brurah 676:6, and Torat HaMoadim 2:15 rule that one doesn’t make a bracha because of Safek Bracha. </ref>
# If there's two guys in a room together and they're not fulfilling their obligation with their parents, according to Ashkenazim each should light on their own. According to Sephardim, it is better for them to join together and switch off days who should light.<ref>
The Pri Chadash 677:1 quotes the Maggid Mishna Chanuka 4 that if there's two adults in a house together and are financially independent they each need to light separately and they can't join together. The Birkei Yosef 671:4 quotes some who say that but adds that the Shibolei Haleket says that they can join together. The Pri Megadim EA 677:8 cites the Levush who says that they can join but Pri Chadash who says they can't. Biur Halacha 677:1 s.v. imo cites the dispute. Ben Ish Chai Vayeshev no. 17 writes that it is better for them to join together. Kaf Hachaim 671:12 agrees. Or Letzion 4:47:1 p. 281 writes that it is better to join together but if they want they can light separately with brachot like the Ben Ish Chai.
* However, Rav Ovadia in Chazon Ovadia p. 151 rules that a person who doesn't know if his wife is lighting for him and he's a guest in a house and has his own room he can light on his own with a bracha. It is clear then that if no one is lighting for him he can light himself if he has his own room. Yalkut Yosef Chanuka p. 476 agrees and explains that there's only a concern that automatically he fulfills his obligation with someone else's lighting if he's staying in the same room but he has his own room then it is possible for him to fulfill his own obligation. However, this wouldn't apply if he didn't have his own room.</ref>

===A Yeshiva Student===
# There is a dispute whether a Yeshiva student who eats and sleeps at the Yeshiva but is financially supported by his parents is considered dependent on the table of the household or not. Most Sephardic authorities rule that he is considered dependent and fulfills his obligation with the lighting of his household, however, many Ashkenazic authorities rule that he is considered independent and doesn’t fulfill his obligation. <Ref>
* Rav Ovadyah Yosef in Sh”t Yachave Daat 6:43 rules that a Sephardic Yeshiva student fulfills his obligation with the lighting of his parents. He also quotes Rav Ezra Attiyah who ruled this way. Chacham Ben Tzion Abba Shaul (Kovetz Zichron Yehuda, Sefer Zikaron, vol 1, pg 104-8), Rav Shlomo Zalman (Halichot Shlomo 14:12), Aderet Tiferet 2:31, Yaskil Avdi (vol 7, pg 316), Yitzchak Yiranen 5:48, and Banim Chavivim (Siman 16) agree. See also Rav Mazuz in Or Torah (Kislev 5745).
* Torat HaMoadim (2:4 pg 45) explains that since the Yeshiva students return home during break and are still connected to their parent’s home they are considered dependant on their parent’s house. Torat HaMoadim (2:4 pg 48) continues that even if they don’t fulfill their obligation with the lighting at home they fulfill their obligation with the lighting of the Yeshiva. He explains that certainly the administration of the Yeshiva gives a portion of the oil and wicks to the students. He adds that the lighting of the Yeshiva isn’t similar to the lighting in a Shul where some say that one can’t fulfill one’s obligation because the students are in the Beit Midrash all the time and so it’s considered their house.
* However, Shevut Yitzchak (vol 5, pg 113-4) quotes Rav Elyashiv as saying that a Sephardic Yeshiva student doesn’t fulfill one’s obligation with the lighting of one’s parents. The Shevut Yitzchak explains that a married man fulfills his obligation with his wife’s lighting at home because that’s his primary house, however, a Yeshiva student doesn’t live at home and so his parents can’t fulfill his obligation. Peninei [[Chanukah]] (pg 81-2) quotes Rav Elyashiva as saying that this is true even if the parents pay for tuition at the Yeshiva. Sh”t Az Nidbaru 3:53, Shulchan Yosef (vol 2, pg 139-140), Yemeh [[Chanukah]] (pg 155) quoting Rav Nissim Karlitz agree. See Teshuvot VeHanhagot 3:215(17) who seems to agree. Listen to shiur by [http://www.yutorah.org/lectures/lecture.cfm/751512/Rabbi_Hershel_Schachter/Chanukah Rav Hershel Schachter] (min 14-16) who seems to hold that a soldier in the Israeli army does not fulfill his obligation with the lighting in his home. However, [https://www.yutorah.org/sidebar/lecture.cfm/869399/rabbi-mordechai-i-willig/sbmp-pre-chanuka-questions-and-answers/ Rav Mordechai Willig (Pre-Chanuka Q&A min 2)] holds like Rav Ovadia that a yeshiva bachur does fulfill his obligation with his parent's lighting.
* Background: Sh”t Ginat Veradim says the rule that a guest must chip in for the [[Chanukah]] candle expenses to fulfill his obligation (S”A 677:1) only applies to a guest who pays for all his expenses like food and board, but a student in Yeshiva or College who can rely on them for all his needs and doesn’t account for every expense, doesn’t need to chip in for the [[Chanukah]] candles since they definitely allow him a portion of the candles. This is also the opinion of Yad Aharon, Shulchan Gavoha, Kiseh Eliayahu, Shulchan Aruch HaRav 263:9, Kaf Hachaim 677:3, Sh”t Yechave Daat 6:43, and Torat HaMoadim 2:8 (who says he personally asked his father, Rav Ovadyah Yosef). On the other hand, Pri Megadim A”A 677:3 and Mishna Brurah 677:4 disagree with the Ginat Veradim and hold any guest needs to chip in for the [[Chanukah]] candles. See Sh”t Bet David O”C 472, Sh”t Chesed LeAlafim Alkelai O”C 24, Sh”t Zivchai Tzedek 2:27, Sh”t Rav Poalim 2:50, Sh”t Mishnat Halachot 7:87. </ref>
# A Sephardic Yeshiva whose parents live outside [[Israel]] in a different time zone some say that he may light with a Bracha at Yeshiva, while others say that he can fulfill his obligation with the lighting of his parents. <Ref>
* Chacham Ben Tzion Abba Shaul (Kovetz Zichron Yehuda, Sefer Zikaron, vol 1, pg 106-7) rules that a Yeshiva student whose parents live outside [[Israel]] in a different time zone should light with a Bracha at the Yeshiva. This is also printed in Or Letzion v. 4 p. 281. Chazon Ovadyah Chanuka pg 150 (5767) and Pri HaAretz 1:9 pg 6d agree. Yalkut Yosef 677:5 (5773) agrees. See Sh”t Minchat Yitzchak 7:46 who agrees.
* Rav Shlomo Zalman (Halichot Shlomo, chapter 14, note 22) says that a Sephardic Yeshiva whose parents live outside [[Israel]] in a different time zone can fulfill his obligation with the lighting of his parents. Torat HaMoadim 2:7 and Sh”t Mishna Halachot 6:119 agree. Mayan Omer (5768) v. 3 p. 343 quotes Rav Ovadia as saying to light without a bracha.</ref>
# Some poskim held that every yeshiva bachor fulfills his obligation with the lighting of the yeshiva even if his parents aren't lighting for him.<ref>Yachava Daat 6:43 writes that a yeshiva bachor can be yotzei with the rabbanim of the yeshiva's lighting since it is like one big family. His reasoning is that the rabbanim of the yeshiva are giving as a gift to the talmidim the oil to be yotzei their obligation. Also, since the talmidim make the bet midrash their home they can be yotzei with that lighting in the bet midrash. Yalkut Yosef Chanuka p. 483 agrees. However, Or Letzion 4 p. 282 writes that the yeshiva isn't judged as one large family. You can't see the rosh yeshiva as the head of the house since he doesn't eat with them and he's not sponsoring the yeshiva's budget. </ref>

== Birkat HaRoeh==
# Someone traveling all night in a car, train, plane, or boat and has no one lighting for him at home should preferably light there without a Bracha and make [[Brachot]] HaRoeh.<ref> Rashi 23a s.v. HaRoah says one only makes [[Brachot]] Haroah when on a boat. So quotes in name of Rashi, Machsor Vitri pg 201, Itur ([[Chanukah]] 2 pg 117c), Smag ([[Chanukah]]), Smak (280), Ravyah 3:843, Or Zaruah 2:325, Tosfot Rid ([[Shabbat]] 23a), and Rosh ([[Shabbat]] 2:8). This is also the opinion of Rav Moshe Feinstein in Igrot Moshe Y”D 3:14(5). However Sh”t Maharsham 5:144 writes only in an unroofed boat one can’t light but in a train one should light. This is also the opinion of Rav Tzvi [[Pesach]] Frank in Mikra’eh Kodesh ([[Chanukah]] 18e), Rav Ovadyah Yosef (Kol Sinai Kislev 5725), Aruch HaShulchan 677:5, Sh”t Mishna Halachot 7:86, and Sh”t Tzitz Eliezer 15:29 (he says one should light even if he’s in an unroofed boat); Torat Hamoadim 2:18 says since there’s a safek for Rashi’s opinion one shouldn’t make the Bracha but can make [[Brachot]] HaRoeh. </ref>

==Performing Labors while the Candles are Burning==
# There is a longstanding practice that women not to do any work while the candles are lit, to remind them that it is prohibited to benefit from the light of Chanuka candles.<ref> Tur and Shulchan Aruch 670:1, Aruch Hashulchan 670:8, Yalkut Yosef Moadim pg. 190, Chazon Ovadia Chanuka pg. 12 
This practice is codified by Tur and S”A (670:1) and Aruch Hashulchan 670:8. Mor Ukesiah 670 explains that the practice is to show that it’s forbidden to use the light of the candles. The Taz 670:2 says that the custom is similar to their custom of abstaining from melacha on [[Rosh Chodesh]]. The basis for the custom on [[Rosh Chodesh]] is that the women did not participate in the sin of the Golden Calf so they were rewarded with the [[Rosh Chodesh]]. Similarly, since the miracle of [[Chanukah]] was brought about through the heroic actions of Yehudis, it is a worthy custom for women to commemorate this by abstaining from melacha. Chayei Adam [[Chanukah]] 154:3 also mentions the story of Yehudit as the basis for this custom. </ref> However, this only applies to strenuous labor such as sewing or weaving but not cooking or baking.<ref> Chazon Ovadia Chanuka pg. 12, Shu"t Shraga Hameir 6:87:2, Shu"t Kinyan Torah 7:52, Beer Moshe (brought in Nitei Gavriel pg. 218), Rav Yaakov Kamenetsky (Emes Liyaakov footnote to Siman 671, [http://www.dailyhalacha.com/m/halacha.aspx?id=3001 Rabbi Eli Mansour] </ref>
# This only applies for the half hour that the Chanuka candles have to burn halachically.<ref>Chazon Ovadia Chanuka pg. 12, [http://www.dailyhalacha.com/m/halacha.aspx?id=3001 Rabbi Eli Mansour], Eliyah Raba 670:2, Kaf HaChaim 670:8, and Mishna Brurah 670:4 say that it’s only forbidden during the half hour of lighting which is a mitzvah against the Magen Avraham 670:2 in name of the Magelei Tzedek who says that it applies as long as the candles are lit. </ref>
# Although some women have the practice to not perform labor at all on Chanuka, this practice is incorrect because this is excessive idelness.<ref> Chazon Ovadia Chanuka pg. 13, Yalkut Yosef Kitzur Shulchan Aruch 670:3, Mishna Berura 670:5. see however footnotes of Ish Matzliach Mishna Berura 570:1 who records a custom for women to perform labor on the 1st and 8th days. </ref>
# Men can do melacha as usual on Chanuka.<ref> Chazon Ovadia Chanuka pg. 14, Mateh Moshe 974, Pri Chadash 670, Bach 670, Taz 670:2 </ref>
# The type of melacha that is forbidden while the candles are lit are the types of melacha that are forbidden on [[Chol Hamoed]].<ref>Halachos of Chanukah by Rabbi Eider p. 4 quoting Rav Moshe Feinstein says that the laws of working follow those of Chol Hamoed when cooking is permitted. See Rivevot Efraim 1:436 who quotes several opinions regarding whether it is permitted to cook during the first half hour while the candles are lit.</ref>

==Related Pages==
* [[Chanukah]]
* [[Placement of the Chanukah Candles]]
* [[Earliest and Latest time to light Chanukah Candles]]
* [[Lighting Chanukah Candles on Friday afternoon]]
* [[Lighting in Shul|Lighting Chanukah Candles in Shul]]
* [[Doing an activity before lighting Chanukah Candles]]
* [[Leftover oil and wicks]]
* [[Having a kosher Chanukia]]
* [[Kosher oil, wicks, and candles for Chanukah Candles]]
* [[A poor person lighting Chanukah Candles]]
* [[Where Does a Guest Light Chanuka Candles?]]

==Links==
* [http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]
==Sources==
<references/>

[[Category:Chanukah]]
[[Category:Holidays]]

Chanukah

2023-11-19T07:52:16Z

Dlhanon:

[[Image:Menorah.jpg|250px|right]]
In the time of the second Bet Hamikdash, the Greek kings made decrees against the Jews in order to make them forget Torah and Judaism. They broke into the Bet Hamikdash and defiled it until Hashem had mercy on the Jews and saved them. The salvation came through the Chashmonaim who were victorious over the Greeks and served as Cohanim Gedolim. They returned to the Beit Hamikdash and only found one pure flask of oil which was enough to light for only one day. A miracle occurred and it lasted eight days. The Rabbis established a holiday, beginning on the 25th of Kislev (the day they found the flask) for eight days of festivity and joy called Chanukah.<ref> [[Shabbat]] 21b, Rambam Chanukah 3:1-3, Shulchan Aruch and Mishna Berura 570:1, Kitzur Shulchan Aruch 139:1</ref> Below are various articles related to the halachot of Chanukah:
<center>
{| class="wikitable"
|-
! '''Chanukah Candles''' !! '''[[Hallel]] And Other Minhagim'''
|-
|
* [[Lighting Chanukah Candles]]
* [[Placement of the Chanukah Candles]]
* [[Where Does a Guest Light Chanuka Candles?]]
* [[Earliest and Latest time to light Chanukah Candles]]
* [[Lighting Chanukah Candles on Friday afternoon]]
* [[Lighting in Shul|Lighting Chanukah Candles in Shul]]
* [[Doing an activity before lighting Chanukah Candles]]
* [[Leftover oil and wicks]]
* [[Having a kosher Chanukia]]
* [[Kosher oil, wicks, and candles for Chanukah Candles]]
* [[A poor person lighting Chanukah Candles]]
||
* [[Chizuk for Chanukah]]
* [[Hallel of Chanukah]]
* [[Al Hanissim on Chanukah]]
* [[Mourning and Fasting on Chanukah]]
* [[Minhagim of Chanukah]]
|}
[http://www.halachipedia.com/documents/5774/Chanukah_Packet.pdf Chanukah Packet]
</center>

==Sources==
<references/>

[[Category:Chanukah]]
[[Category:Holidays]]
{{Holidays}}

Selling Chametz

2020-04-12T16:56:57Z

Dlhanon:

==Institution of Selling Chametz==

#Some authorities question the sale of complete Chametz, however, most authorities allow it and such is the minhag. <ref>The institution of [[Mechirat Chametz]] is based on a Tosefta (Pesachim 2:6) that says that a Jew on a boat with a non-Jew may sell his Chametz to the non-Jew and then buy it back after [[Pesach]]. This is codified by the Rambam ([[Pesach]] 4:6) and Shulchan Aruch 448:3. The Beit Yosef 448:3 writes that selling it before [[Pesach]] and buying it back is Ha’arama (a scheme to avoid a prohibition) and yet it is permitted. The Talmid Haritva printed at the end of the Chiddushei Haritva on Pesachim limits this permission to an incidental sale of the Chametz but doesn't allow the sale in an institutionalized manner.

*Gemara [[Shabbat]] 139b says that a certain Rabbi slept on a non-Jew’s boat on [[Shabbat]] claiming that he intended to sleep, even though he knew the non-Jew would sail the boat across the river. The Gemara says that his claim was HaAramah, but is permitted since it’s only an isser derabbanan and he was a talmid chacham. Bechor Shor (Pesachim 21a) learns from here that Ha’aramah is permitted only if the issue is derabbanan. He writes that after Bitul, the issue of owning Chametz is only derabbanan and Ha’aramah is acceptable. Bet Efraim 1:33 and Minchat Bikkurim (Tosefta 2:7) agree.
*Mekor Chaim 448:11 rejects the Bechor Shor and explains that in Gemara [[Shabbat]] HaAramah was only permitted on an isser derabbanan because the Rabbi was actually violating an isser, however, by selling Chametz, one circumvents the issue altogether.
*Rav Yosef Dov Soloveitchik (quoted by Rav Hershel Schachter in Nefesh HaRav p. 177) held that one shouldn’t sell Chametz BeEyn. [Halachos of [[Pesach]] (pg 32) defines Chametz BeEyn as mixtures which have a majority or equal amount of Chametz in comparison to the non-Chametz ingredients.] This opinion is based on the idea that Ha’aramah shouldn’t be performed except for Derabbanan issues. According to this, one may rely on Rabbeinu Tam (Pesachim 42a s.v. VeElu), who holds that mixtures of Chametz are only a derabbanan issue of Bal Yeira’eh.
*Rav Schachter in BeIkvei HaTzon (siman 15) writes to defend the minhag that Ha’aramah is acceptable to avoid an isser, but not to exempt one from a mitzvah because at the end of the day, one didn’t fulfill the mitzvah. Therefore, selling one’s Chametz only avoids the isser, and one may still fulfill the mitzvah of Tashbitu with burning the last unsold [[kezayit]].
*Halachos of [[Pesach]] (p. 123) records the practice of Rav Aharon Kotler not to sell Chametz BeEyn. However, Halachos of [[Pesach]] quoting Rav Moshe Feinstein, Tzitz Eliezer 20:51(2), and Yalkut Yosef 448:3(1) permit selling all forms of Chametz. Halachos of [[Pesach]] (p. 123) writes that most poskim allow the sale and that such is the minhag. See, however, Haggadah of the Roshei Yeshiva (pg 13) which writes that Rav Moshe's minhag was not to sell actual chametz but he did sell alcoholic beverages.</ref>
#A store shouldn't buy non-perishable chametz before Pesach, then sell them to a non-Jew, so that he can have them immediately after Pesach and sell them.<ref>Yalkut Yosef 448:3:9 writes that even though the minhag is to use the sale of Chametz a store shouldn't initially buy chametz in order to sell it.</ref>

===Those who don't sell real Chametz===

#Even if one wants to observe this stringency, it is advisable to perform [[Mechirat Chametz]] for mixtures of Chametz. <ref>Halachos of [[Pesach]] (p. 123) writes that sometimes those who desired not to sell Chametz unknowingly retained Chametz items. He adds that a student in a dorm should not assume that his Chametz was sold for him; rather, he should specifically request his father (or another individual) to be his representative to sell his Chametz. http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html also says that one should sell his chametz even if he doesn't think he has any because there may be denatured ethyl alcohol in deodorant, [[shaving]] cream, or cologne. </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell ketchup, mayonnaise or any mixture of a minority of chametz. <ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 26 and 27 </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell flour commonly found in the market which is Chametz since in the processing the grain is washed and comes into contact with water. <ref>Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 79 and 80 </ref>

==Procedure of Selling Chametz==

# When selling Chametz one should write down one’s address, and provide access to get in by leaving the keys by the Rabbi, neighbors, or security guard. If one feels uncomfortable doing that one should at least write down one’s cell phone number at which one would be reachable over [[Pesach]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 4 and 6 </ref>
# One should make sure to sell one's chametz completely and not with a gift with a condition that it must be returned after [[Pesach]]. <ref>Shulchan Aruch 448:3 writes that one may not do a Matana Al Menat LeHachzir. Kitzur Shulchan Aruch 114:6 agrees. Mishna Brurah 448:21 explains that even though usually a Matana Al Menat Lehachzir works to completely acquire something (such as Shulchan Aruch 558:4), by chametz because of the chumra of chametz one may not do a Matana Al Menat LeHachzir. </ref>However, one may assure the non-Jew that one will buy it back after [[Pesach]] and make it profitable for the non-Jew.<ref>Kitzur Shulchan Aruch 114:6, Mishna Brurah 448:23</ref>
# One who sells his Chametz, should not sell the containers which are holding the Chametz to the goy because if he does so, he may be required to dip them in the Mikveh again.<ref> Yechave Daat 3:24 </ref> If one did so, he should dip them in the mikveh after Pesach, without a beracha.<ref> Yechave Daat 3:24 </ref>
# One may not sell one's chametz to a Jew who "converted" to another religion.<ref>Kitzur Shulchan Aruch 114:7</ref>

==Stocks of companies which own Chametz==

#Some authorities hold that there's is no prohibition of owning Chametz to a shareholder of a company which owns Chametz on [[Pesach]] who has no say in the actions of the company, while others hold that one should sell the shares together with one's other [[Mechirat Chametz]] through the Rabbi. <ref>Piskei Teshuvot 440:1 and http://www.vbm-torah.org/pesach/stocks.htm quote the dispute. Rabbi Yisrael Belsky based on Rav Moshe and many others at the [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5770 OU Pre-Pesach Webcast (5770 min 29-32)] permits someone who owns shares but doesn't have any say in the company, however if someone has 30% (or so) of the company it's considered as if one is a partner and it'd be forbidden. This is implied by Igrot Moshe EH 1:7. Rav Dovid Feinstein (cited by Journal of Halacha and Contemporary Society v. 24 p. 85) agreed that it is permitted to own stocks of a chametz company if one doesn't have any involvement in the voting or management of the company. Haelef Lecha Shlomo OC 238 agrees. Minchat Yitzchak 3:1 and Moadim Uzmanim 3:269 say that one should sell these stocks along with the rest of the chametz and not trade them during [[chol hamoed]]. </ref>

==Storing the Chametz==

#Chametz which one sells to a non-Jew for [[Pesach]] should be put away in a closet or another partition of 10 [[Tefachim]] and not opened on [[Pesach]]. Similarly, one shouldn’t leave sold Chametz out in the refrigerator but rather it should be partitioned off with a wall of ten [[Tefachim]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 6 and 8. 
see Rav Yisrael Belsky ([http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 27:00 and 28:30) says that one shouldn’t store Chametz that is sold on the shelves of the door of the refrigerator. Instead, it should be put in the back of the refrigerator and sealed off. 
Rav Meir Mazuz (Hashem Nisi part 1 pg. 13 and Ohr Torah 5749 Siman 101) writes that is is not appropriate to sell Chametz and then block it off with just a piece of paper right next to the food that is Kosher for Pesach because that makes the sale seem like a joke. Instead, one should lock it off in in the refrigerator or cabinets</ref>

==Seventh Day on a Friday==
#If the seventh day of Pesach falls out on a Friday in Israel, some poskim say that that an Israeli can eat Chametz on that Shabbat and the Chametz isn't considered muktzeh because of the previous day. <ref>Yechave Daat 2:64, Yalkut Yosef 448:5 citing Yabia Omer 9:46 </ref> Others are strict. <ref>Or Litzion 3:9:4 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/718382/Rabbi_Mordechai_I_Willig/Mechirat_Chametz Mechirat Chametz] by Rabbi Mordechai Willig
*Article on [http://www.yutorah.org/lectures/lecture.cfm/714420/Rabbi_Josh_Flug/Mechirat_Chametz:_Theory_and_Practice Mechirat Chametz: Theory and Practice] by Rabbi Josh Flug

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]

Selling Chametz

2020-04-12T16:46:32Z

Dlhanon: /* Storing the Chametz */

==Institution of Selling Chametz==

#Some authorities question the sale of complete Chametz, however, most authorities allow it and such is the minhag. <ref>The institution of [[Mechirat Chametz]] is based on a Tosefta (Pesachim 2:6) that says that a Jew on a boat with a non-Jew may sell his Chametz to the non-Jew and then buy it back after [[Pesach]]. This is codified by the Rambam ([[Pesach]] 4:6) and Shulchan Aruch 448:3. The Beit Yosef 448:3 writes that selling it before [[Pesach]] and buying it back is Ha’arama (a scheme to avoid a prohibition) and yet it is permitted. The Talmid Haritva printed at the end of the Chiddushei Haritva on Pesachim limits this permission to an incidental sale of the Chametz but doesn't allow the sale in an institutionalized manner.

*Gemara [[Shabbat]] 139b says that a certain Rabbi slept on a non-Jew’s boat on [[Shabbat]] claiming that he intended to sleep, even though he knew the non-Jew would sail the boat across the river. The Gemara says that his claim was HaAramah, but is permitted since it’s only an isser derabbanan and he was a talmid chacham. Bechor Shor (Pesachim 21a) learns from here that Ha’aramah is permitted only if the issue is derabbanan. He writes that after Bitul, the issue of owning Chametz is only derabbanan and Ha’aramah is acceptable. Bet Efraim 1:33 and Minchat Bikkurim (Tosefta 2:7) agree.
*Mekor Chaim 448:11 rejects the Bechor Shor and explains that in Gemara [[Shabbat]] HaAramah was only permitted on an isser derabbanan because the Rabbi was actually violating an isser, however, by selling Chametz, one circumvents the issue altogether.
*Rav Yosef Dov Soloveitchik (quoted by Rav Hershel Schachter in Nefesh HaRav p. 177) held that one shouldn’t sell Chametz BeEyn. [Halachos of [[Pesach]] (pg 32) defines Chametz BeEyn as mixtures which have a majority or equal amount of Chametz in comparison to the non-Chametz ingredients.] This opinion is based on the idea that Ha’aramah shouldn’t be performed except for Derabbanan issues. According to this, one may rely on Rabbeinu Tam (Pesachim 42a s.v. VeElu), who holds that mixtures of Chametz are only a derabbanan issue of Bal Yeira’eh.
*Rav Schachter in BeIkvei HaTzon (siman 15) writes to defend the minhag that Ha’aramah is acceptable to avoid an isser, but not to exempt one from a mitzvah because at the end of the day, one didn’t fulfill the mitzvah. Therefore, selling one’s Chametz only avoids the isser, and one may still fulfill the mitzvah of Tashbitu with burning the last unsold [[kezayit]].
*Halachos of [[Pesach]] (p. 123) records the practice of Rav Aharon Kotler not to sell Chametz BeEyn. However, Halachos of [[Pesach]] quoting Rav Moshe Feinstein, Tzitz Eliezer 20:51(2), and Yalkut Yosef 448:3(1) permit selling all forms of Chametz. Halachos of [[Pesach]] (p. 123) writes that most poskim allow the sale and that such is the minhag. See, however, Haggadah of the Roshei Yeshiva (pg 13) which writes that Rav Moshe's minhag was not to sell actual chametz but he did sell alcoholic beverages.</ref>
#A store shouldn't buy non-perishable chametz before Pesach, then sell them to a non-Jew, so that he can have them immediately after Pesach and sell them.<ref>Yalkut Yosef 448:3:9 writes that even though the minhag is to use the sale of Chametz a store shouldn't initially buy chametz in order to sell it.</ref>

===Those who don't sell real Chametz===

#Even if one wants to observe this stringency, it is advisable to perform [[Mechirat Chametz]] for mixtures of Chametz. <ref>Halachos of [[Pesach]] (p. 123) writes that sometimes those who desired not to sell Chametz unknowingly retained Chametz items. He adds that a student in a dorm should not assume that his Chametz was sold for him; rather, he should specifically request his father (or another individual) to be his representative to sell his Chametz. http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html also says that one should sell his chametz even if he doesn't think he has any because there may be denatured ethyl alcohol in deodorant, [[shaving]] cream, or cologne. </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one still sell ketchup, mayonnaise or any mixture of a minority of chametz. <ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 26 and 27 </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one still sell flour commonly found in the market which is Chametz since in the processing the grain is washed and comes into contact with water. <ref>Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 79 and 80 </ref>

==Procedure of Selling Chametz==

#When selling Chametz one should write down one’s address, and provide access to get in by leaving the keys by the Rabbi, neighbors, or security guard. If one feels uncomfortable doing that one should at least write down one’s cell phone number at which one would be reachable over [[Pesach]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 4 and 6 </ref>
#One should make sure to sell one's chametz completely and not with a gift with a condition that it must be returned after [[Pesach]]. <ref>Shulchan Aruch 448:3 writes that one may not do a Matana Al Menat LeHachzir. Kitzur Shulchan Aruch 114:6 agrees. Mishna Brurah 448:21 explains that even though usually a Matana Al Menat Lehachzir works to completely acquire something (such as Shulchan Aruch 558:4), by chametz because of the chumra of chametz one may not do a Matana Al Menat LeHachzir. </ref>However, one may assure the non-Jew that one will buy it back after [[Pesach]] and make it profitable for the non-Jew.<ref>Kitzur Shulchan Aruch 114:6, Mishna Brurah 448:23</ref>
#One may not sell one's chametz to a Jew who "converted" to another religion.<ref>Kitzur Shulchan Aruch 114:7</ref>

==Stocks of companies which own Chametz==

#Some authorities hold that there's is no prohibition of owning Chametz to a shareholder of a company which owns Chametz on [[Pesach]] who has no say in the actions of the company, while others hold that one should sell the shares together with one's other [[Mechirat Chametz]] through the Rabbi. <ref>Piskei Teshuvot 440:1 and http://www.vbm-torah.org/pesach/stocks.htm quote the dispute. Rabbi Yisrael Belsky based on Rav Moshe and many others at the [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5770 OU Pre-Pesach Webcast (5770 min 29-32)] permits someone who owns shares but doesn't have any say in the company, however if someone has 30% (or so) of the company it's considered as if one is a partner and it'd be forbidden. This is implied by Igrot Moshe EH 1:7. Rav Dovid Feinstein (cited by Journal of Halacha and Contemporary Society v. 24 p. 85) agreed that it is permitted to own stocks of a chametz company if one doesn't have any involvement in the voting or management of the company. Haelef Lecha Shlomo OC 238 agrees. Minchat Yitzchak 3:1 and Moadim Uzmanim 3:269 say that one should sell these stocks along with the rest of the chametz and not trade them during [[chol hamoed]]. </ref>

==Storing the Chametz==

#Chametz which one sells to a non-Jew for [[Pesach]] should be put away in a closet or another partition of 10 [[Tefachim]] and not opened on [[Pesach]]. Similarly, one shouldn’t leave sold Chametz out in the refrigerator but rather it should be partitioned off with a wall of ten [[Tefachim]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 6 and 8. 
see Rav Yisrael Belsky ([http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 27:00 and 28:30) says that one shouldn’t store Chametz that is sold on the shelves of the door of the refrigerator. Instead, it should be put in the back of the refrigerator and sealed off. 
Rav Meir Mazuz (Hashem Nisi part 1 pg. 13 and Ohr Torah 5749 Siman 101) writes that is is not appropriate to sell Chametz and then block it off with just a piece of paper right next to the food that is Kosher for Pesach because that makes the sale seem like a joke. Instead, one should lock it off in in the refrigerator or cabinets</ref>

==Seventh Day on a Friday==
#If the seventh day of Pesach falls out on a Friday in Israel, some poskim say that that an Israeli can eat Chametz on that Shabbat and the Chametz isn't considered muktzeh because of the previous day. <ref>Yechave Daat 2:64, Yalkut Yosef 448:5 citing Yabia Omer 9:46 </ref> Others are strict. <ref>Or Litzion 3:9:4 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/718382/Rabbi_Mordechai_I_Willig/Mechirat_Chametz Mechirat Chametz] by Rabbi Mordechai Willig
*Article on [http://www.yutorah.org/lectures/lecture.cfm/714420/Rabbi_Josh_Flug/Mechirat_Chametz:_Theory_and_Practice Mechirat Chametz: Theory and Practice] by Rabbi Josh Flug

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]

Halachot Related to Coronavirus/COVID-19 Pandemic

2020-04-02T03:37:34Z

Dlhanon: /* Parts of Davening to Skip */

[[Image:3D medical animation corona virus.jpg|right|300px]]
All rabbinim agree that one should be cautious with all the health guidelines set up by the government and other local insitutions in order to stay safe and help prevent getting others sick.<ref>[https://www.torahanytime.com/#/lectures?v=104843 Rav Yitzchak Yosef], [http://www.torahweb.org/torah/docs/rsch/RavSchachter-with-doctors_Mar-15-2020.pdf Rav Hershel Schachter], Rav Asher Weiss (Teleconference March 22 2020), [https://www.ou.org/covid19/ OU (March 20 2020)], [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 53)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal], [https://www.jpost.com/israel-news/leader-of-ultra-orthodox-world-calls-for-lone-prayer-due-to-coronavirus-622805 Rav Chaim Kanievsky], and RCBC letters.

*Endangering Oneself to Learn Torah: Ketubot 77b records and praises the practice of Reish Lakish to teach Torah to those ill with tzarat, some translate as leprosy, even though it is contagious. The gemara explained that he did so out of his love for Torah. Daf Al Hadaf cites Mishnat Pikuach Nefesh 69:7 who asks how Reish Lakish could endanger himself and rely on a miracle. He answers that the disease he was concerned with was only dangerous to health but not life threatening.</ref> Corona virus as it causes a serious health threat to some people, inhibits any social gatherings and semachot, and has severely damaged the economy and livelihood of certain people, poses a serious challenge to everyone. We all need to daven and take advantage of the circumstances in order to best serve Hashem. As a thoughtful Jew it is incumbent upon a person to take to heart some important lessons of life and restrengthen himself in his commitments. <ref>Rambam Taniyot 1:1-3, [https://www.torahanytime.com/#/lectures?a=105844 Rav Reuven Epstein] emphasizes that we need to take a lesson from corona since it overtly a hardship for Jews and humanity and a sign from Hashem. [https://www.yutorah.org/lectures/lecture.cfm/949185/rabbi-menachem-penner/shema-everything-is-from-hashem/ Rabbi Penner] discussed how we can revitalize our strength in mitzvot at this time based on better appreciating the lessons of Shema. Rav Asher Weiss (Teleconference March 22, 2020) introduced his shiur by discussing how we can strengthen our commitment to [[Ben Adam Lchavero]].</ref> Additionally, on a practical level COVID19 has many implications for people and here is a small collection of the relevant halacha.

==[[Tefillah]]==
When davening at home one should be cognizant of the following ideas:

#The best time to pray is Netz. According to many poskim this is equivalent to praying with a minyan.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz], Laws of Praying Beyachid (Adar 5780) by Rabbi Yonatan Nacson p. 1 citing Yalkut Yosef 89:1</ref>
#A person should daven in a [[makom kavuah]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] and [https://www.star-k.org/videos.php Rabbi Moshe Heinemann around minutes 5-7]</ref>
#A person should daven in front of a wall so that there's no distractions in front of him.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person can and should daven near a window that serves as a means of being inspired to look towards heaven.<ref>Shulchan Aruch 90:4 writes that there should be windows in a place where one davens. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] suggested that the same should be done for when we daven at home to daven in a place where there is a window.</ref>
#A person can daven [[Shemona Esrei]] aloud if it helps his kavana. It also serves as a role model for children.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in a room that is usually used for frivolity.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in front of an open bathroom.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#At a time of a plague such as our times it is advisable to say [[ketoret]] which has the power to end a plague.<ref>Laws of Praying Beyachid by Rabbi Nacson p. 2, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] citing Rabbi Akiva Eiger teshuva 71</ref>
#According to some, at this time a person should recite Avinu Malkenu in [[Shacharit]] and [[Mincha]],<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rav Schachter</ref> while others emphasize how one must focus on Teshuvah and reciting all parts of the regular seder haTefillah first.<ref>[https://www.torahanytime.com/#/lectures?v=104864 Rav Bention Mutzafi (55:10)]</ref> Avinu Malkenu should not be recited during [[Nissan]].<ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal] stated that one should not recite Avinu Malkenu during Nissan. See Divrei Yatziv OC 75 for different minhagim about saying Avinu Malkenu during Nissan. See discussion page.</ref>
#Eating a meal before davening when the time comes to daven a certain tefillah should be avoided since generally we are lenient about this since we go to established minyanim but for when that isn't possible we should be more strict about this.<ref>Mishna Shabbat 9b, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 5-7 says that if one sets an alarm, that should be sufficient</ref> See details here about [[Eating before Davening| eating]] and [[Other Activities before Davening| doing activities before davening]].
# When davening as a family, in a temporary fashion, some hold that it isn't necessary to have a [[mechitza]] and the men and women can simply daven on different sides of the room.<ref>Igrot Moshe 5:12:1 writes that regarding a Shabbos Sheva Brachos since it is just the family and it is a temporary situation no mechitza is necessary.</ref> See [[Mechitza]] for more details.
# A person shouldn't forget to recite [[Birkat Halevana]] by themselves when they see the moon. It can be said from indoors. See [[Birkat Halevana]] page for details.
===Parts of Davening to Skip===

#On Friday night an individual doesn't recite [[Shabbat_Davenings#Me.27ayn_Sheva |Magen Avot]] after Shemona Esrei of Maariv.<ref>Laws of Praying Beyachid p. 10 citing Shulchan Aruch O.C. 268:8</ref> However, one should recite Vayechulu.<Ref>[https://vimeo.com/399141271 Rabbi Moshe Heinemann] at around 24:45. At around 34 minutes, he clarifies that this can be done even by yourself, though normally we try to say it with at least two </ref>
#One doesn't recite [[Baruch Shemey]] when praying by oneself since it is part of the activity of removing the Sefer Torah.<ref>Mishna Brurah 134:13</ref>

==Minyan via Technology==
#It is forbidden to have a minyan in person whether it is in a shul, shteibel, home, or backyard.<ref>[https://www.ou.org/covid19/ OU]. [https://www.yutorah.org/lectures/lecture.cfm/950656/rabbi-hershel-schachter/piskei-corona-14-forming-a-minyan-outside/ Rav Schachter (Piskei Corona #14)] writes that a person shouldn't try to make a minyan on his lawn spread out even if there's a small remote chance of spreading the virus. He also held that making a minyan with ten people standing on different balconies or porches doesn't count as a minyan.</ref>
#You can't create a minyan with a video (e.g. zoom or skype) or phone call but one can join a minyan of ten men in one room with a video or phone call in order to answer [[dvarim shebekedusha]]. Even if there is a time delay between the person reciting the bracha and the one answering it that wouldn't be considered an [[Amen Yetoma]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], Rabbi Nacson in Laws of Praying Beyachid p. 4 based on Yalkut Yosef 5775 ed Yamim Noraim p. 17, Yabia Omer 1:19:18, Chazon Ovadia Purim p. 56</ref>
#It isn't considered a minyan for people to join together to daven on a video conference but it is still somewhat spiritually valuable.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref>

==Netilat Yadayim==
# If a person wants to wash his hands with soap and wash [[Netilat Yadayim for a meal]], one should first wash Netilat Yadyaim for the meal, dry the hands, recite the bracha, and then wash one's hands with soap and then recite the Hamotzei.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 30-34)]</ref>

==Friday Night==
# Although the reason for reciting Shalom Alechem on a Friday night is that the angels accompany you home from shul and you welcome them to your home, if one was unable to attend shul on a Friday night, he would still sing Shalom Alechem.<Ref> [https://vimeo.com/399141271 Rabbi Moshe Heinemann] at around 28:30 in the name of Rav Moshe Feinstein, because Hashem will not punish you by not sending the angels when you weren't able to attend</ref>

==[[Kriyat Hatorah]]==

#A person who is at home and can't be at shul should nonetheless read the parsha from a chumash between Shacharit and Mussaf as a way of remembering the concept of kriyat hatorah. He can use that reading as part of his reading of [[Shenayim Mikra Vechad Targum]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rabbi Willig. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 7-10 agrees that you should do so on Shabbat, but that it is not necessary on Monday and Thursday. </ref> Some think this doesn't accomplish anything.<Ref>[https://www.yutorah.org/lectures/lecture.cfm/950291/rabbi-hershel-schachter/piskei-corona-8-krias-hatorah/ Rav Schachter (Piskei Corona #8)]</ref>
# When the congregation misses a kriyat hatorah they can make it up by reading two parshiyot next week in Shul. However, if they miss multiple weeks there is a discussion if they should or could make up all of the parshiyot that they missed.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] based on Rama and Magen Avraham</ref>
#A person should not move a sefer torah out of a Shul for a home minyan.<ref>[https://drive.google.com/file/d/14IUOs2OOMhloqYwnbv3iKGrWS6GbYGId/view?usp=drivesdk Rabbi Yonatan Nacson in Laws of Praying Byachid (p. 10)] citing Rav Asher Weiss</ref> See [[Respecting_a_Sefer_Torah#Transporting_a_Sefer_Torah]] for more details.
# There still is an obligation of [[Shenayim Mikra Vechad Targum]] when the there is no congregation doing the Kriyat Hatorah in shul.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950291/rabbi-hershel-schachter/piskei-corona-8-krias-hatorah/ Rav Schachter (Piskei Corona #8)</ref>

==[[Hagomel]]==
#A person who was quarantined and got out of quarantine doesn't recite Hagomel since they were in no danger.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>
#A person needs to recite [[hagomel]] in front of a [[minyan]] of ten men. Some suggest that this can be recited before ten people listening on a video or phone call and can answer amen. Even though they aren't present, the minyan in this context is purely to publicize the idea so it is permissible.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref> Others disagree and as long as the minyan isn't in the same room one can not recite hagomel.<ref>Divrei Dovid 4:3</ref>
#According to Ashkenazim, if a person is ill with a sickness to the point that he is a choleh sheyesh bo sakana, a concern of mortal danger, he should recite Hagomel, but if he less sick than that there is no need to recite Hagomel.<ref>Rama 219:8, [http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2015, min 11)]</ref> Sephardic tradition is to recite Hagomel anytime someone was sick in bed such as with a flu or bad cold even for a short period of time.<ref>[https://itorah.com/global-search/birkat%20hagomel Rabbi Mansour ("Saying Birkat Hagomel Within 3 Days and Laws of Birkat Hagomel Following A Sickness")]</ref>

==[[Bedikat Chametz]] and [[Biur Chametz]]==
# A person should do bedikat chametz after praying to oneself at Tzet Hakochavim and then immediately begin the bedika. They should not have a meal within a half hour of the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)],[https://www.yutorah.org/sidebar/lecture.cfm/950401/rabbi-dan-cohen-rabbi-meir-gavriel-elbaz/pesach-prep-simplified/ Rav Meir Elbaz (min 17-8)]</ref>
# Because one can't do a large communal Chametz burning because gatherings aren't safe and even doing it with a few people at a time can look to non-Jews as unsafe. Rather one should just do biur chametz with a Kezayit by flushing it down the toilet.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-3-Mar-26-2020.pdf Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]. [https://www.jpost.com/Israel-News/Chief-Rabbis-Dont-leave-home-to-burn-chametz-for-Passover-623072 Rav Yitzchak Yosef and Rav David Lau] said that one should not go outside to burn chametz or kasher pots.</ref>
#A person should sell chametz in the house or office if he left there before he had the chance to do a bedikat chametz. By selling the chametz there he is absolving himself of having to do bedikat chametz.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/950401/rabbi-dan-cohen-rabbi-meir-gavriel-elbaz/pesach-prep-simplified/ Rav Elbaz (min 26)], Rav Asher Weiss (Teleconference, March 29 2020 11am)</ref>

==Selling [[Chametz]]==
#If a person doesn't usually [[sell chametz]] and is afraid that if he doesn't sell chametz one year he isn't going to have food afterwards he can sell his chametz. He wouldn't require a [[hatarat nedarim]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 20)], [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 9-11)]. [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-3-Mar-26-2020.pdf Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)] explained the reason why the hatarat nedarim isn't necessary. [https://vimeo.com/399141271 Rabbi Moshe Heinemann] at around 46:45 agrees that if there is a big loss one can be lenient and sell chametz and it would not require hatarat nedarim, although he isn't so sure that it would be a big loss to an individual.</ref>
#A person can sell his chametz on the phone or online and if possible a kinyan can be made virtually in order to appoint the rabbi to sell the chametz. The kinyan would take place as follows: the rabbi would ask if there's someone standing next to the one who wants to appoint the rabbi and if there is then that person can give a pen or a utensil to the one who wants to appoint the rabbi as his shaliach. This is considered a valid kinyan between the person standing there and the one who wants to appoint the rabbi on behalf of the rabbi to be appointed. If that isn't feasible it isn't necessary. Nonetheless, one could stipulate in the document that this appointment of the rabbi is done with the full knowledge of its legal ramifications and it is accepted completely.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2)], Nefesh Harav p. 179, [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 1-5)] explained that the minhag is to make a kinyan to appoint a someone to sell something for you. This is classically done with a handing of a handkerchief from the rabbi to the one selling chametz. However, when they call on the phone that isn't possible. The Steipler held in such a case it isn't necessary to be careful about that minhag and simply have the person orally declare that he appoints the rabbi. However, Rav Soloveitchik felt that we should try to fulfill the minhag in any event. How can it be fulfilled? One can have someone standing in the room next to the person on the phone give something to the person on the phone on behalf of the rabbi. That is an effective halachic kinyan on behalf of the rabbi (see Kiddushin 7a). [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 10)] explained that one can appoint the rabbi to sell his chametz online. [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal] allowed appointing the rabbi online if he is a talmid chacham.</ref>
# There is no issue with the selling of Chametz even though the Chametz is in a locked building or in a place that isn't accessible to the non-Jew because of the coronavirus situation.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950290/rabbi-hershel-schachter/piskei-corona-10-chametz-sheeno-birshuso/ Rav Schachter (Piskei Corona #10)]</ref>

==Buying for Pesach==
#If you have raw chicken or raw meat you don't have to worry that it is chametz even if it was processed in a place where there was chametz. You can simply wash it off to solve any question.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 11-15)]</ref>

==Kitniyot==
#Out of a concern of the coronavirus, this year some poskim permit taking vitamins which have additives of [[kitniyot]] in order to stay healthy and to strength one's immune system.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950289/rabbi-hershel-schachter/piskei-corona-7-kitniyos/ Rav Schachter (Piskei Corona #7)]</ref>
# Someone with Crohn's disease and needs to drink an enriched milk with kiniyot additives for his health can do so on Pesach. Also, he can do so within 6 hours after eating meat (see [[Waiting between Meat and Milk]]).<ref>[https://www.yutorah.org/lectures/lecture.cfm/950289/rabbi-hershel-schachter/piskei-corona-7-kitniyos/ Rav Schachter (Piskei Corona #7)]</ref>

==[[Kashering for Pesach]]==
# Some poskim allow [[kashering a dishwasher]] for Pesach even though there are plastic and other materials in there that are questionable to kosher. One should wait 24 hours without using it and then use with just hot water and no soap. According to Ashkenazim this should be used to kosher it from Chametz but not from meat to parve or milk or vice versa.<Ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-3-Mar-26-2020.pdf Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)]</ref>
# Some hold that one can kasher plastic, while others disagree. See on the [[Kashering_the_Kitchen_for_Pesach#Which_materials_can_be_kashered.3F]] page.
==Pesach Davening==
'''Hallel Pesach Night'''
# There is a custom of Sephardic and some Ashkenazic communities to recite Hallel Pesach night in Shul. However, being that the current situation demands that a person needs to remain inside there is no way to fulfill this minhag and should not recite Hallel after davening. Rather one should only recite it at the Seder.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950285/rabbi-hershel-schachter/piskei-corona-9-hallel-on-pesach-night-and-tefillas-tal/ Rav Hershel Schachter (Piskei Corona #9)]</ref>
'''Shir Hashirim on Chol Hamoed'''
#Ashkenazim generally have the custom to read Shir Hashirim on Shabbat Chol Hamoed Pesach. This year since there is no minyanim available, when one davens at home individually, there is no obligation to read Shir Hashirim. One may do so but it isn't in fulfillment of the minhag.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950655/rabbi-hershel-schachter/piskei-corona-13-shir-hashirim-on-chol-hamoed-pesach/ Rav Schachter (Piskei Corona #13)]</ref>

==Machine Matza==

#It is permitted under extenuating circumstances to use [[machine matza]] for the mitzvah of eating matzah on the seder night.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. This is acceptable for Sephardim as well even with a bracha as described by Rav Ovadia Yosef in Yachava Daat 1:14 and Chazon Ovadia (Pesach Hilchot Leil Haseder 5763 Edition p. 76). [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim] holds that one should really used hand baked matzah but if one can't acquire any then one can use machine matzah. [https://yeshiva-university.zoom.us/rec/play/uMB7I-D--j83ToDAtgSDUaJ7W9Xueqis0nRK-6FfmUm0VSMBZ1qjYLIbZbHenouY882eTH8fEnI5K7DA?startTime=1585587811000&_x_zm_rtaid=5PWyeRatQdGWZ2q1UH7K6w.1585657713810.05dafc99f0c11cb46ffb1a63ddd87e47&_x_zm_rhtaid=904 Rav Willig (min 2)] has a similar approach.</ref>
#Some say that there's no concern to have the hand baked matzot this year.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 19) said that there's no concern to use the hand-baked matzot since they were baked earlier in the year. His personal minhag is to have only hand baked matzot. In terms of using machine matzah he felt that it is only a chumra not to use them even for the mitzvah of motzei matzah and one could use them if there's no other option.</ref>

==Tefillat HaTal==
#One can recite the piyut for tal on Pesach was only instituted for a congregation, however if one wants to recite it one may do so.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950285/rabbi-hershel-schachter/piskei-corona-9-hallel-on-pesach-night-and-tefillas-tal/ Rav Schachter (Piskei Corona #9)]</ref>
#In Mussaf everyone should stop saying [[Mashiv Haruach Umorid Hageshem]] and instead recite Morid Hatal. After Mussaf, starting with Mincha, one should follow their regular minhag if they usually recite Morid Hatal or not.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950285/rabbi-hershel-schachter/piskei-corona-9-hallel-on-pesach-night-and-tefillas-tal/ Rav Schachter (Piskei Corona #9)]</ref>

==Birchat Ha'ilanot==
#One can recite birkat hailanot from indoors if one can see the trees but one may not recite them by seeing the trees on a video.<Ref>Ateret Paz p. 154-6</ref> See the [[Birchat HaIlanot]] for more details and sources.

==[[Tanit Bechorot]]==
#A person should try to finish a short masecheta to make his own siyum but if he can't he can rely on a siyum over the phone.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2)]. [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 1-4)] explained that Rav Schachter and Rav Shlomo Zalman Auerbach hold that it is enough to listen and join with the siyum over the phone or video call. However, other poskim don't like this leniency. Rav Asher Weiss (Teleconference March 22 2020, min 7) agreed that one can be yotzei with a siyum over the phone or video for the tanit bechorot. [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 6)] agreed that this year you can be yotzei the siyum over the phone since it is an extenuating circumstance. [https://youtu.be/Yo6IJi2V-bw Rav Avigdor Nevinsal] agreed that you can be part of a siyum over the phone and the meal one has afterwards is a seudat mitzvah. [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim] holds that it is better to make a siyum oneself even on a tractate of mishna but if that's not possible one can listen on the phone.</ref>

==Birkat Halevana==
#Ideally one should recite birkat halevana outdoors.<ref>Rama 426:4</ref> If one can not do so one can recite Birkat Halevana from inside but initially one should open the window.<ref>Pri Megadim M"Z 426:4, Mishna Brurah 426:21</ref> See the [[Birkat HaLevana]] page.

==Chol Hamoed==
# One can't buy stocks or sell them on Chol Hamoed, however, if not selling them could lead to a loss of one's original capital that one invested one can sell it.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]]</ref>
See [[Chol Hamoed]] for many details.

==Using Zoom for the Seder==

#Although a minority of rabbis allow using Zoom for this emergency situation in a very extenuating circumstance where an elderly single person is alone for the seder away from family because of the quarantines to use technology to leave a video conference going for Yom Tov to join with a family seder,<ref>[http://www.israelnationalnews.com/News/News.aspx/277764 Rabbi Eliyahu Abergel and other rabbis]</ref> most rabbis consider this to be a breach of halacha.<ref>Rav Asher Weiss (Teleconference March 22 2020 11am, min 39), [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-2-Mar-25-2020.pdf Rav Herschel Schachter (teshuva Adar 29 5780)], [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 20-22)]. Rav Willig's held that it is absolutely forbidden and it is a tremendous zilzul Shabbat besides questions of others prohibitions of Shabbat.</ref>
# For someone who is clinically depressed to the point that there is a concern of suicide or just losing one's mind it is permitted to use a phone to call him to cheer him up and check on him. However, if there's a way to check the patient before Pesach one should do so.<Ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-2-Mar-25-2020.pdf Rav Herschel Schachter (teshuva Adar 29 5780)]. [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 24)] agrees that we violate Shabbat for someone who is suicidal but they can use the phone.</ref> A person should check with his rabbi in each case.

==[[Sefirat Haomer]]==
#If someone couldn't get a hair cut because the barbers were all closed before Pesach, then if one reached the point when it very noticeably long and people would tell him to get a haircut he can take a haircut during [[Sefira]]. Today it can be estimated that if it has been more than 2 months since his last haircut he can take a haircut during the Sefira.<ref>https://www.yutorah.org/lectures/lecture.cfm/950659/rabbi-hershel-schachter/piskei-corona-16-haircuts-on-chol-hamoed-and-sefira/ Rav Schachter (Piskei Corona #16)</ref>
==Mikveh==

#Each community rabbi needs to decide these sort of questions however in theory it is possible for the Mikva to remain open and allow women who aren't having symptoms or aren't quarantined to go to Mikva. They should be extra careful about hygiene and prepare completely at home, go to the Mikva where there is no contact with anyone besides a brief contact with the water which has chemicals for cleanliness. Then upon returning home there are poskim who allow the woman to take a shower when she gets home to clean herself off.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/950654/rabbi-hershel-schachter/piskei-corona-12-showering-after-the-mikvah/ Rav Hershel Schachter (Piskei Corona #12)], [https://www.torahanytime.com/#/lectures?v=105574 Rabbi Shay Tahan]. Rav Asher Weiss (March 29 2020) said it is obviously permitted to overlook the chumra of not showering when the woman returns from mikveh at these times.</ref>
#The RCBC also stated that Mikva's are remaining open for the time.<ref>[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter on yeshivaworld.com]</ref>
#The men's mikveh's should be closed at this time. Even if a person is careful to go to mikveh each day he can fulfill this custom by taking a 5 minute shower.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 12)</ref> See [[Preparations_for_Davening#Going_to_Mikveh]] for details.

==Tevilat Kelim==
#Each community should decide whether or not close the kli mikveh out of a safety concern. You can do the [[tevilat kelim]] in the ocean.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)], [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref>
#Alternatively, one can use tevilat kelim in the mikvah while wearing gloves, then throw out the gloves, wash off the kelim with soap and water. If the community has other procedures for safety one should observe them.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)], [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 3-4)]</ref>
#As a last resort one can avoid tevilat kelim by giving the pots to a non-Jew and borrowing them back. One can rely on this until the virus passes.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)], [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]. [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal] said that one could rely upon this if there was no other option. [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 14-16)] allows selling the kelim to a non-Jew.</ref> If one can't sell or gift the pots to a non-Jew oneself one can do so online through [https://nirshamti.co.il/e-%D7%98%D7%91%D7%99%D7%9C%D7%94/ Zomet].
#Another option is for a person to declare the pots that need tevilat kelim to be ownerless (hefker) in front of 3 Jews. One has to have full intent that the pots are ownerless and if someone took them one would have no claim upon them. If these Jews can't be there in person it is sufficient if they are present through social media technology but they should be people who live in the neighborhood. They should then leave the pots outside their house for a few minutes so that if someone wanted to take them they could. <ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1)]</ref> Others disagree.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 5-12)] said that one shouldn't use the solution to make the pots hefker since you're using the kelim. See Sefer Tevilat Kelim p. 84 based on Maharil Diskin. See S"A Harav 445:1 that hefker that isn't meaningful since you plan to reacquire it isn't a solution. However, Rav Elyashiv and Rav Soloveitchik allowed it in extenuating circumstances.</ref>
# Regarding a seder plate and kos shel eliyahu requiring tevilah, see [[Tevilat Kelim]] page.

==[[Brit Milah]]==
# A Brit Milah can be done without a minyan since gatherings aren't safe.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>
==Naming a Girl==
# Although normally we try to name a baby girl at an aliya to the Torah, a person doesn't need a minyan in order to name a girl and under the circumstances should do so without delay.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Neventzal], [https://www.yutorah.org/lectures/lecture.cfm/950292/rabbi-hershel-schachter/piskei-corona-11-krias-shem-for-a-baby-girl/ Rav Schachter (Piskei Corona Teshuva #11)], [https://vimeo.com/399141271 Rabbi Moshe Heinemann ] at about 16:45</ref>

==Bar Mitzvah's==
#[https://www.torahanytime.com/#/lectures?v=105558 A message for Bar Mitzvah Boys in the Lockdown by Rabbi Pesach Krohn]
#A bar mitzvah boy who missed the opportunity to read his parsha in shul when he became bar mitzvah'ed when it is next possible to go to shul he can add his parsha as a hosafa and read it then. Additionally, the haftorah can follow that hosafa.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards end)]</ref>
# The father of a Bar Mitzvah boy who couldn't layn should wait until he can do something that shows he's Bar Mitzvah like layn or daven as Shaliach Tzibbur to make such a bracha.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>

==Weddings==
# Ideally a wedding shouldn't be pushed off if both parties are ready even though it means having a tiny wedding.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>
#A rabbi should not officiate at a wedding that isn't abiding by the CDC guidelines of health because he is furthering unsafe practices.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]</ref>
# It has been asked whether or not the poskim are more lenient this year regarding weddings during [[Sefira]] but the answer is that it is not determined because the situation is still unclear.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref> Some are lenient but it is best to schedule for [[Rosh Chodesh]].<Ref>[https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref>

==[[Fast Days]]==
#If the rabbis declare a half fast day until [[Chatzot]] according to Ashkenazim an individual can recite [[Anenu]] in Mincha Shemona Esrei<ref>Rama 562:1 writes that Ashkenazim hold that even for an incomplete fast one can recite anenu. Mishna Brurhah 562:48 references this Rama in discussing a fast that was accepted to fast until chatzot. The Mishna Brurah 562:7 cites a debate as to whether one should omit the words צום תעניתנו while reciting עננו in such a scenario as many poskim argue that a half fast is not considered a fast and therefore one would not want to risk speak falsely, particularly when he is speaking to Hashem.
* [https://www.theyeshivaworld.com/news/israel-news/1841977/hagaon-harav-chaim-kanievsky-calls-to-fast-for-half-a-day-on-erev-rosh-chodesh.html Rav Chaim Kanievsky] declared a half fast on Erev Rosh Chodesh Nissan 5780.</ref> assuming he is still fasting when he prays Mincha.<ref>Mishna Brurah 562:6</ref> According to Sephardim one can only recite anenu if one fasts the entire day.<ref>Shulchan Aruch 562:10-11 holds that a incomplete fast is not considered a fast with respect to saying anenu. Therefore if one only fasts until chatzot one should not recite anenu.</ref>
#A person should accept the fast from the day before, as is traditionally done at mincha time. If one didn't do so, according to Sephardim one shouldn't recite anenu, but according to Ashkenazim one can recite anenu.<ref>Shulchan Aruch and Rama 562:5</ref>

==Shalom Bayit==

#It is critical to be mindful of other people when everyone is under stress and no one is completely comfortable. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Dr. Pelcovitz] discusses the implications quarantine can have Shalom Bayit.
#It is forbidden for a couple to have [[tashmish]] at a night of famine<ref>Gemara Tanit 11a, Shulchan Aruch O.C. 240:12</ref> since everyone is in distress it is incumbent on everyone to take upon himself an aspect of distress.<ref>Mishna Brurah 574:9</ref> The same is true for any time of societal distresses.<ref>Rama 240:12 based on Yerushalmi Tanit. Olot Tamid 240:6 (cited by Kaf Hachaim 240:85) understands the Rama to apply to any type of tragedy that we would declare a fast over.</ref> Others disagree.<ref>Shaarei Knesset Hagedola (Hagahot Tur 240:5) writes that tashmish is only forbidden during a famine, plague of the crops, locusts and the like which cause a famine but not for other tragedies or troubles. Kaf Hachaim 240:85 rules like the Shaarei Knesset Hagedola either because that is the explanation of the Yerushalmi or we don't follow the Yerushalmi.</ref>
#It is permitted to have tashmish on mikvah night.<ref>Shulchan Aruch O.C. 574:11 writes that it is permitted for a couple to have tashish on mikva night. Mishna Brurah 574:11 cites the Magen Avraham who argues with Shulchan Aruch but then he cites the Bigdei Yesha and Nahar Shalom who are lenient and there's what to rely on to follow Shulchan Aruch. Mishna Brurah concludes that certainly one can be lenient at a time when it isn't a famine and it is just another time of distress in the world.</ref>
#It is permitted to have tashmish for a couple who didn't yet fulfill [[pru urevu]].<ref>Shulchan Aruch O.C. 240:12, 574:4, Mishna Brurah 240:47</ref> Once his wife is pregnant this leniency doesn't apply.<ref>Mishna Brurah 574:12</ref>
#If he has a strong yetzer hara and there is a concern of [[hashchatat zera]] it is permitted.<ref>Mishna Brurah 240:46</ref>
#There is what to rely upon to have tashmish at a time of war and there is no midat chasidut to be strict, especially for young couples even for someone who fulfilled pru urevu.<ref>Tzitz Eliezer 13:21</ref>
#During the time then the plague of corona virus is rampant in the world there is a lot to rely upon to have tashmish. Someone who wants to be strict can do so.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949166/rabbi-ally-ehrman/is-tashmish-hamitta-permitted-during-the-coronavirus-pandemic-/ Rabbi Ehrman on yutorah]. Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 15) was lenient he said that the situation presently isn't one that rises to the level where we need to declare a fast. Also, since domestic violence recently has been on the rise because of the quarantines one shouldn't be strict in this area. </ref>

==Laid off Workers Because of Corona==

#If there's a employee that is unable to work because of a societal or national crisis the employees should continue to be paid by the employers according to many opinions or at least they should make a compromise.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]. Mordechai b"m 343 writes that if there's a decree in the town that the teachers can't teach the teachers should still be paid. Rama C.M. 321:1 cites this Mordechai and applies it to any worker in 334:1. The Sama 334:2 argues with the Mordechai and holds that since the employee can't work and both aren't at fault and both couldn't foresee this the employer is exempt. Netivot 334:1 limits the idea of the Mordechai to a teacher and not other employers since a teacher is paid for sachar betela (see [[Laws_of_Learning_Torah#Taking_Money_for_Learning_and_Teaching_Torah]]). Shach 334 holds that this opinion of the Mordechai only applies if majority of the town ran away because of a crisis but if only a minority runs away then the employee isn't entitled to payment. Aruch Hashulchan 334:10 has another approach. If the situation prevents the worker from working then he is entitled to pay but if he runs away then he isn't. Rabbi Zylberman explained from Mishpat Poalim we think that this is a case of Hamotzei Mchavero Alav Harayah, whoever is holding onto the money can claim that he is exempt from paying or returning the money. Rav Asher Weiss in Minchat Asher 2:106 says that they should make a compromise, and Rav Bleich ([https://www.sefaria.org/Contemporary_Halakhic_Problems%2C_Vol_IV%2C_Chapter_XIV_The_Intifada_and_the_Gulf_War.35?lang=bi&with=all&lang2=en Contemporary Halachic Problems v. 4]) thinks that we follow the Rama. Once the Chatom Sofer had a case in his town and he felt that they should pay but he couldn't force everyone to pay it so he told them to pay half. Rav Yona Reiss had a case where they made a compromise.

*Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 21-25) thought that one should compromise and give the workers who aren't working 30% of their pay. This applies Jewish and non-Jewish workers. This is based on the Rama and Sama CM 221. As for the day schools and daycares that are closed and not providing services one theoretically should be exempt. Since it might be devastating to the schools one needs to wait until the government makes a decision. Either way, we should wait until there is a major decision from the government or authorities and follow that. Until then for the schools we should pay so that the teachers can have a salary for their [[parnasa]].</ref>
#This applies to contractors for cancelled events as well.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]</ref>
#If someone rented out an apartment to someone and then he wants to retract because of a concern that the potential tenants have the virus, some say that it is forbidden to back out of the contract.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai] based on Rama in teshuva, Shach CM 312 and other sources</ref>

==[[Bikur Cholim]]==

#A person doesn't have to and shouldn't visit someone who has a virus that contagious such as corona.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai (min 3)] explains that although the Rama in a teshuva and Knesset Hagedola hold that one should visit the sick even if they have a contagious disease, the Shulchan Gavoha and others disagree and that is the halacha.</ref>

==Burial==
# Each place should follow the guidelines that are in place for safety. If a minyan isn't possible, then the next thing that is to try to have is Jews doing the burial. If they don't even let that, then afterwards a Jew should check that the burial by the non-Jews was done properly in the ground.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 26-8)]</ref>
# The rabbi could do the [[Kriyah]] for the mourner with gloves and a mask or he can simply tell the mourner to do it.<Ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 29)]</ref>
==[[Kibbud Av Vem]]==
# If one's parents ask him to do something which the department of health has deemed unsafe a person should not listen to his parents in such a case and that isn't a breach of Kibbud Av Vem.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-2-Mar-25-2020.pdf Rav Schachter (Teshuva Adar 29 5780)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>

==Violating Shabbat for [[Pikuach Nefesh]]==

#It is a well established halacha that it is not only permitted but even a mitzvah to violate [[Shabbat]] in order to safe a life or to remove a situation that presents even a slight chance of danger.<ref>Shulchan Aruch O.C. 328:13</ref> The question is how to define the threshold of danger.<ref>[http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2020, min 18-22) to Beit Midrash Gavoha] explained that the definition of danger in order to violate Shabbat isn't defined by statistics. For vaccinations we assume that it is a sakana not to vaccinate even though the odds of dying because of the measles is low. Since it is preventable it is incumbent upon us to vaccinate. He concludes that as long as it is a natural phenomenon and there is an action that we can do to prevent deaths we must do so.</ref>
#In certain cases of emergency regarding corona virus it would be allowed to violate Shabbat.<ref>[https://www.theyeshivaworld.com/news/headlines-breaking-stories/1841156/harav-zilberstein-answer-telephone-on-shabbos-if-awaiting-results-of-coronavirus-test.html Rav Zilberstein] allowed a patient to answer the phone on Shabbat with a [[shinuy]] only to hear the results of a test and answer questions for epidemiological investigation. If the test results that show that a patient has the virus are produced on Shabbat it is incumbent for the health department to deal with the quarantine then and it is permitted to answer the phone for that.</ref> Obviously every single case is different and one should learn the laws of Pikuach Nefesh from a rabbi in advance.
#If a person is discharged from the hospital on Shabbat and they need him to leave because of the lack of space that they have because of the numbers of people who are ill, his family member can drive to get him. They should do a [[Shinuy]] when turning on the car like turning the key with one's weaker hand, or pressing the button on the key with one's knuckle. Also, when turning off the car one should use a Shinuy.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950282/rabbi-hershel-schachter/piskei-corona-6-pikuach-nefesh-on-shabbos/ Rav Schachter (Piskei Corona #6)]</ref>
#Regarding the larger issue of halachic triage see [https://www.yutorah.org/lectures/lecture.cfm/950657/rabbi-hershel-schachter/piskei-corona-15-determining-whos-life-to-save-first/ Rav Schachter (Piskei Corona #15)]. Here is a relevant [https://docs.google.com/document/d/1CtQ_XHzQarzg_0PEQODCO1ATKlM_cEmvPsXa8kdpgJA/edit sourcesheet on Halachic Triage].

==[[Mesira]]==
# If your doctor actually ascertains that there is a sakanat nefashot, mortal danger, involved with a certain large gathering that someone is doing then it is permitted to tell the authorities. However, otherwise it is forbidden because of informing upon another Jew ([[mesira]]). This can be a very difficult measure to actually properly assess.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 41)]</ref>

==Links==
*[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal Q&A about Corona]
*[https://rabbidunner.com/coronavirus-qa-with-rav-hershel-schachter/ Transcription of Q&A with Rav Schachter by Rabbi Dunner]
*[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter calling for the closing of Shuls and Schools]
*[http://www.torahweb.org/ TorahWeb] hosts many resources for Corona halacha including Rav Schachter's Teshuvot
*[http://www.kolcorona.com/ KolCorona.com] a Torah resource, initiated by Rabbi Reuven Taragin, for those affected by Corona

==Sources==
<references />
[[Category:Orach Chaim]]

The Four Cups of Wine

2020-04-01T23:29:41Z

Dlhanon:

There is a Rabbinic mitzvah to drink four cups of wine at [[the Seder]]. <ref> Chazon Ovadia ([[pesach]] page 1). However, Rav Shlomo Kluger in Sh"t Kinat Sofrim 95 holds that the obligation of the four cups of wine is from the Torah. </ref>

==What Type of Wine==
# It's preferable to use red wine. <ref> Shulchan Aruch 472:11. Mishna Brurah (472:38) explains that the idea of having red wine either reflects the verse “Do not look at wine when it is red” (Mishlei 23:31) or serves as a symbol to remember Pharaoh slaughtering the babies of Bnei Yisrael and bathing in their blood. </ref> If there's white wine that's better than the red wine, Ashenazim say that one should have the white wine, while Sephardic practice is to have red wine anyway. <Ref> Rama 472:11 writes that if the white wine is better one can have that instead of the red wine. Kitzur Shulchan Aruch 118:1 concurs. Kitzur Shulchan Aruch 118:1 adds that in countries where there is a fear of a blood libel, the minhag is not to use red wine. However, Chazon Ovadyah ([[Pesach]] vol 2 pg 11) writes that the Sephardic custom is to use red wine anyway. Rav Mordechai Eliyahu (cited by Mikrei Kodesh (4:15, n. 52) says that the "tirosh" grape juice in [[Israel]] that has a yellowish color is considered red wine in this regard.</ref> There is a dispute if it is permissible to mix red wine into white wine to color it. <ref> Mishna Brurah (320:56) cites a dispute whether it is permissible to mix red wine into white wine to color it or one should avoid this. </ref>
# If one hates wine or if it gives him a headache (but not if it's going to make him sick in bed), nonetheless, he should try to have the wine to fulfill the mitzvah of [[the four cups of wine]]. <ref> Shulchan Aruch 472:10 says that even if one hates wine or it is harmful to his health one should push himself to have the wine to fulfill the mitzvah. Mishna Brurah 472:35 explains that one only has to have it if it gives one a headache but not if makes one sick in bed. Is the case where it is difficult for him to have wine an obligation to have it anyway or is it just the proper practice? Chazon Ovadia v.1 p. 53 discusses this and entertains the possibility that it is just a middah chasidut. However, the Orchot Chaim (Hilchot Leil Seder n. 5) holds that it is an obligation. Aruch Hashulchan 472:14 holds like the Orchot Chaim. </ref>
# If there are no options and having wine or grape juice would make a person sick in bed he is exempt from drinking the four cups.<ref>Chazon Ovadia 1:4, Mishna Brurah 472:35, Aruch Hashulchan 472:14</ref>
# Many authorities say that one may not use grape juice for [[the Seder]], however, if one hates wine or will become ill, then there's is what to rely on to have grape juice. <ref> Mikrei Kodesh 2:35 (pg 130), Sh"t Chazon Ovadyah (in the note on pg 99-100), Halachos of [[Pesach]] (chapter 20, Sec B 5, pg 222) quoting Rav Moshe Feinstein rule that one doesn't fulfill חירות- having wine as a free man by having grape juice. However, Halachos of [[Pesach]] concludes that if one is unable to have wine one should have grape juice. Teshuvot Vihanhagot 2:243 writes that the Chazon Ish, Brisker Rav, and other Gedolim used grape juice at the end of their lives when they were unable to drink wine. Rav Shlomo Zalman Auerbach and the Chazon Ish held that one could use grape juice (Haggadah of Rav Shlomo Zalman Auerbach).</ref> Others, however, permit having grape juice and adds that lechatchila women and children can use grape juice. <ref> Sh"t Mishneh Halachot 10:87, Nefesh HaRav (p. 185) in name of Rav Soloveitchik </ref>

===Diluting Wine===
# Rav Heinemann holds that one may dilute wine with grape juice or water down to the point where the wine will be 4% alcohol.<ref>http://www.star-k.org/kashrus/kk-ThePesachSeder.htm</ref>

==Making Birchat HaGafen==
# The Ashkenazi minhag is to make HaGafen on each cup of wine and a [[Bracha Achrona]] only on the last one. <Ref>Rama 474:1 </ref>
# The Sephardi minhag is to make HaGefen on the first and third cup of wine and a [[Bracha Achrona]] only on the last one. <Ref>S”A 474:1 </ref>
# There’s no [[Bracha Achrona]] on the first cup even if one knows that one will take longer than Shiur Ikul in explaining the Haggadah. <Ref>Halichot Shlomo 9:24 </ref>

==Drinking at other times in the Seder==
# One may drink wine in between the first, second, and third cups of wine but not between the third and fourth cups. <ref> The Mishna (Pesachim 117b) states that it is permitted to drink wine between the 4 cups of wine, except between the third and fourth cups. The Rashbam (108a s.v. Bein Shelishi) explains that one may drink wine between the first, second, and third cups because it serves as an appetizer for the [[Matzah]]. However, after [[Birkat HaMazon]], when there’s no more need to eat [[Matzah]], drinking an extra cup appears as though one is adding on to the established 4 cups of wine. See Reshimot [[Shiurim]] ([[Sukkah]] p. 139) for an explanation of why it only appears as adding but does not violate Bal Tosif.
* The Yerushalmi (Pesachim 10:6), however, explains that one should not drink between the third and fourth cups so as not to get drunk, which would prevent a person from saying [[Hallel]]. Drinking between the earlier cups is not an issue because during a meal, wine is not as intoxicating.
* Rambam (Chametz U'[[Matza]] 7:10), Tur, and S”A 473:3 and 479:1 codify the Mishna. Mishna Brurah 479:5 writes that based on the Yerushalmi, one also may not drink any intoxicating drink, and as a stringency according to the Rashbam, one may not drink Chamar Medina (which is valid for the 4 cups). </ref>
# Even though one is permitted to drink between the first and second cup, one should be strict not to drink too much wine so as not to get drunk (and not be able to say the whole Haggadah). <ref> Shulchan Aruch 473:3 writes that even though it’s permitted to drink but one should be careful not to drink too much wine so as not to become intoxicated and become unable to finish the Haggaddah. Darkei Moshe and Mishna Brurah 473:14 write that such is our minhag. The Baal Hameor (Pesachim 24a) contends that drinking between the first and second cup is permitted, while the Ramban (ad. loc) and Ran argue that once the second cup is poured it is forbidden to drink another cup.</ref>
# According to Ashkenazim, in order to be permitted to drink between the first and second cup one must have had in mind to drink anything that comes later or that the wine was in front of them when he made the bracha (as long one didn’t have in mind not to cover that drink) because in this case no new bracha is needed on the wine between the first and second cup. <ref> Mishna Brurah 473:13 writes that according to Ashkenazim that make a bracha on each cup of wine and making a bracha on wine unnecessarily is forbidden because it looks like one is adding to the established number of cups of the night. Therefore, if the wine was on the table as one made the bracha or one had intention to cover anything that comes later, it’s permitted to drink the cups. </ref>
# It’s totally permissible to drink beverages other than wine or intoxicating beverages between the first and second cup. <ref> Mishna Brurah 473:16 </ref>
# It’s permissible to drink between the second and third cup. <ref> Mishna Brurah 473:12 </ref>
# After drinking the four cups, it is prohibited to drink any other beverages, besides water.<ref>Kitzur Shulchan Aruch 119:9</ref>

==If Four Cups are Drunk all at once==
# If all four cups are drunk at once and not dispersed throughout [[the Seder]] in their proper place one doesn't fulfill his obligation. <ref> Shulchan Aruch 472:8 </ref>

==Amount to Drink==
# See the [[Required Amount of Matzah and Wine for the Seder]] page.
# If someone spilled the cup before the bracha he should refill it so that it is full for the bracha. If he spilled after the bracha according to Ashkenazim he doesn't need to recite a new bracha since he can refill it with wine on the table that was in front of him and was in his mind.<ref>Kovetz Teshuvot Vpesakim Chodesh Nissan p. 72</ref> Some say that if the cup spilled one didn't fulfill the mitzvah and one needs to redo it. For example, if the cup spilled after the entire maggid he should refill it and repeat the maggid.<ref>Nefesh Harav p. 186 quoting Rav Moshe Soloveitchik as holding that the four cups were established as a way of having the haggadah recited over a cup of wine and if the wine spilled one doesn't fulfill that obligation.</ref>
# Everyone at the seder should pick up the cup of Birkat Hamazon during birkat hamazon.<ref>Chazon Ovadia v. 2 p. 182, Nitai Gavriel 99:9. Chazon Ovadia explains that since it is a mitzvah for everyone to drink it is considered birkat hamazon over a cup of wine for everyone.</ref> Some say that it is sufficient if the one making the zimmun picks up his cup.<ref>Chazon Ovadia citing Shiurei Tahara 80:16</ref>

==Obligation to Lean==
# One must lean while drinking the four cups of wine. If for any of the cups one did not, according to Sephardim, one should drink the cup again. <ref> Shulchan Aruch 472:7, Yalkut Yosef 472:13 </ref> According to Ashkenazim, only for the second cup should one drink the cup again. <ref> Rama 472:7 writes that if one forgets to lean, he must only repeat for the first two cups. Mishna Brurah (472:21) notes that in general one should not repeat the first cup because doing so will require one to make another berakhah. Preferably, one should have in mind that one may drink in between the first and second cup and then if one drinks the first cup without leaning, one would be able to drink it again without a berakhah. </ref>

==Other Laws==
# The practice is that one doesn't not pour his own cup. In order to demonstrate freedom, we have someone else pour each cup for us.<Ref>[https://itorah.com/pdf/pesah-seder-guide/5 Rabbi Eli Mansour ] pg. 4</ref>

==Related Pages==
# [[Kaddesh]]
# [[Required Amount of Matzah and Wine for the Seder]]
==Sources==
<references/>
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Seder]]

Halachot Related to Coronavirus/COVID-19 Pandemic

2020-04-01T23:23:11Z

Dlhanon: /* Selling Chametz */

[[Image:3D medical animation corona virus.jpg|right|300px]]
All rabbinim agree that one should be cautious with all the health guidelines set up by the government and other local insitutions in order to stay safe and help prevent getting others sick.<ref>[https://www.torahanytime.com/#/lectures?v=104843 Rav Yitzchak Yosef], [http://www.torahweb.org/torah/docs/rsch/RavSchachter-with-doctors_Mar-15-2020.pdf Rav Hershel Schachter], Rav Asher Weiss (Teleconference March 22 2020), [https://www.ou.org/covid19/ OU (March 20 2020)], [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 53)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal], [https://www.jpost.com/israel-news/leader-of-ultra-orthodox-world-calls-for-lone-prayer-due-to-coronavirus-622805 Rav Chaim Kanievsky], and RCBC letters.

*Endangering Oneself to Learn Torah: Ketubot 77b records and praises the practice of Reish Lakish to teach Torah to those ill with tzarat, some translate as leprosy, even though it is contagious. The gemara explained that he did so out of his love for Torah. Daf Al Hadaf cites Mishnat Pikuach Nefesh 69:7 who asks how Reish Lakish could endanger himself and rely on a miracle. He answers that the disease he was concerned with was only dangerous to health but not life threatening.</ref> Corona virus as it causes a serious health threat to some people, inhibits any social gatherings and semachot, and has severely damaged the economy and livelihood of certain people, poses a serious challenge to everyone. We all need to daven and take advantage of the circumstances in order to best serve Hashem. As a thoughtful Jew it is incumbent upon a person to take to heart some important lessons of life and restrengthen himself in his commitments. <ref>Rambam Taniyot 1:1-3, [https://www.torahanytime.com/#/lectures?a=105844 Rav Reuven Epstein] emphasizes that we need to take a lesson from corona since it overtly a hardship for Jews and humanity and a sign from Hashem. [https://www.yutorah.org/lectures/lecture.cfm/949185/rabbi-menachem-penner/shema-everything-is-from-hashem/ Rabbi Penner] discussed how we can revitalize our strength in mitzvot at this time based on better appreciating the lessons of Shema. Rav Asher Weiss (Teleconference March 22, 2020) introduced his shiur by discussing how we can strengthen our commitment to [[Ben Adam Lchavero]].</ref> Additionally, on a practical level COVID19 has many implications for people and here is a small collection of the relevant halacha.

==[[Tefillah]]==
When davening at home one should be cognizant of the following ideas:

#The best time to pray is Netz. According to many poskim this is equivalent to praying with a minyan.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz], Laws of Praying Beyachid (Adar 5780) by Rabbi Yonatan Nacson p. 1 citing Yalkut Yosef 89:1</ref>
#A person should daven in a [[makom kavuah]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] and [https://www.star-k.org/videos.php Rabbi Moshe Heinemann around minutes 5-7]</ref>
#A person should daven in front of a wall so that there's no distractions in front of him.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person can and should daven near a window that serves as a means of being inspired to look towards heaven.<ref>Shulchan Aruch 90:4 writes that there should be windows in a place where one davens. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] suggested that the same should be done for when we daven at home to daven in a place where there is a window.</ref>
#A person can daven [[Shemona Esrei]] aloud if it helps his kavana. It also serves as a role model for children.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in a room that is usually used for frivolity.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#A person shouldn't daven in front of an open bathroom.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]</ref>
#At a time of a plague such as our times it is advisable to say [[ketoret]] which has the power to end a plague.<ref>Laws of Praying Beyachid by Rabbi Nacson p. 2, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] citing Rabbi Akiva Eiger teshuva 71</ref>
#According to some, at this time a person should recite Avinu Malkenu in [[Shacharit]] and [[Mincha]],<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rav Schachter</ref> while others emphasize how one must focus on Teshuvah and reciting all parts of the regular seder haTefillah first.<ref>[https://www.torahanytime.com/#/lectures?v=104864 Rav Bention Mutzafi (55:10)]</ref> Avinu Malkenu should not be recited during [[Nissan]].<ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal] stated that one should not recite Avinu Malkenu during Nissan. See Divrei Yatziv OC 75 for different minhagim about saying Avinu Malkenu during Nissan. See discussion page.</ref>
#Eating a meal before davening when the time comes to daven a certain tefillah should be avoided since generally we are lenient about this since we go to established minyanim but for when that isn't possible we should be more strict about this.<ref>Mishna Shabbat 9b, [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz]. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 5-7 says that if one sets an alarm, that should be sufficient</ref> See details here about [[Eating before Davening| eating]] and [[Other Activities before Davening| doing activities before davening]].
# When davening as a family, in a temporary fashion, some hold that it isn't necessary to have a [[mechitza]] and the men and women can simply daven on different sides of the room.<ref>Igrot Moshe 5:12:1 writes that regarding a Shabbos Sheva Brachos since it is just the family and it is a temporary situation no mechitza is necessary.</ref> See [[Mechitza]] for more details.
# A person shouldn't forget to recite [[Birkat Halevana]] by themselves when they see the moon. It can be said from indoors. See [[Birkat Halevana]] page for details.
===Parts of Davening to Skip===

#On Friday night an individual doesn't recite [[Shabbat_Davenings#Me.27ayn_Sheva |Magen Avot]] after Shemona Esrei of Maariv.<ref>Laws of Praying Beyachid p. 10 citing Shulchan Aruch O.C. 268:8</ref> However, one should recite Vayechulu.<Ref>[https://vimeo.com/399141271 Rabbi Moshe Heinemann] at around 24:45. At around 34 minutes, he clarigies that this can be done even by yourself, though normally we try to say it with at least two </ref>
#One doesn't recite [[Baruch Shemey]] when praying by oneself since it is part of the activity of removing the Sefer Torah.<ref>Mishna Brurah 134:13</ref>

==Minyan via Technology==
#It is forbidden to have a minyan in person whether it is in a shul, shteibel, home, or backyard.<ref>[https://www.ou.org/covid19/ OU]. [https://www.yutorah.org/lectures/lecture.cfm/950656/rabbi-hershel-schachter/piskei-corona-14-forming-a-minyan-outside/ Rav Schachter (Piskei Corona #14)] writes that a person shouldn't try to make a minyan on his lawn spread out even if there's a small remote chance of spreading the virus. He also held that making a minyan with ten people standing on different balconies or porches doesn't count as a minyan.</ref>
#You can't create a minyan with a video (e.g. zoom or skype) or phone call but one can join a minyan of ten men in one room with a video or phone call in order to answer [[dvarim shebekedusha]]. Even if there is a time delay between the person reciting the bracha and the one answering it that wouldn't be considered an [[Amen Yetoma]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], Rabbi Nacson in Laws of Praying Beyachid p. 4 based on Yalkut Yosef 5775 ed Yamim Noraim p. 17, Yabia Omer 1:19:18, Chazon Ovadia Purim p. 56</ref>
#It isn't considered a minyan for people to join together to daven on a video conference but it is still somewhat spiritually valuable.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref>

==Netilat Yadayim==
# If a person wants to wash his hands with soap and wash [[Netilat Yadayim for a meal]], one should first wash Netilat Yadyaim for the meal, dry the hands, recite the bracha, and then wash one's hands with soap and then recite the Hamotzei.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 30-34)]</ref>

==Friday Night==
# Although the reason for reciting Shalom Alechem on a Friday night is that the angels accompany you home from shul and you welcome them to your home, if one was unable to attend shul on a Friday night, he would still sing Shalom Alechem.<Ref> [https://vimeo.com/399141271 Rabbi Moshe Heinemann] at around 28:30 in the name of Rav Moshe Feinstein, because Hashem will not punish you by not sending the angels when you weren't able to attend</ref>

==[[Kriyat Hatorah]]==

#A person who is at home and can't be at shul should nonetheless read the parsha from a chumash between Shacharit and Mussaf as a way of remembering the concept of kriyat hatorah. He can use that reading as part of his reading of [[Shenayim Mikra Vechad Targum]].<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] quoting Rabbi Willig. [https://www.star-k.org/videos.php Rabbi Moshe Heinemann] around minutes 7-10 agrees that you should do so on Shabbat, but that it is not necessary on Monday and Thursday. </ref> Some think this doesn't accomplish anything.<Ref>[https://www.yutorah.org/lectures/lecture.cfm/950291/rabbi-hershel-schachter/piskei-corona-8-krias-hatorah/ Rav Schachter (Piskei Corona #8)]</ref>
# When the congregation misses a kriyat hatorah they can make it up by reading two parshiyot next week in Shul. However, if they miss multiple weeks there is a discussion if they should or could make up all of the parshiyot that they missed.<ref>[https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Rabbi Aryeh Lebowitz] based on Rama and Magen Avraham</ref>
#A person should not move a sefer torah out of a Shul for a home minyan.<ref>[https://drive.google.com/file/d/14IUOs2OOMhloqYwnbv3iKGrWS6GbYGId/view?usp=drivesdk Rabbi Yonatan Nacson in Laws of Praying Byachid (p. 10)] citing Rav Asher Weiss</ref> See [[Respecting_a_Sefer_Torah#Transporting_a_Sefer_Torah]] for more details.
# There still is an obligation of [[Shenayim Mikra Vechad Targum]] when the there is no congregation doing the Kriyat Hatorah in shul.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950291/rabbi-hershel-schachter/piskei-corona-8-krias-hatorah/ Rav Schachter (Piskei Corona #8)</ref>

==[[Hagomel]]==
#A person who was quarantined and got out of quarantine doesn't recite Hagomel since they were in no danger.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>
#A person needs to recite [[hagomel]] in front of a [[minyan]] of ten men. Some suggest that this can be recited before ten people listening on a video or phone call and can answer amen. Even though they aren't present, the minyan in this context is purely to publicize the idea so it is permissible.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards middle)]</ref> Others disagree and as long as the minyan isn't in the same room one can not recite hagomel.<ref>Divrei Dovid 4:3</ref>
#According to Ashkenazim, if a person is ill with a sickness to the point that he is a choleh sheyesh bo sakana, a concern of mortal danger, he should recite Hagomel, but if he less sick than that there is no need to recite Hagomel.<ref>Rama 219:8, [http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2015, min 11)]</ref> Sephardic tradition is to recite Hagomel anytime someone was sick in bed such as with a flu or bad cold even for a short period of time.<ref>[https://itorah.com/global-search/birkat%20hagomel Rabbi Mansour ("Saying Birkat Hagomel Within 3 Days and Laws of Birkat Hagomel Following A Sickness")]</ref>

==[[Bedikat Chametz]] and [[Biur Chametz]]==
# A person should do bedikat chametz after praying to oneself at Tzet Hakochavim and then immediately begin the bedika. They should not have a meal within a half hour of the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)],[https://www.yutorah.org/sidebar/lecture.cfm/950401/rabbi-dan-cohen-rabbi-meir-gavriel-elbaz/pesach-prep-simplified/ Rav Meir Elbaz (min 17-8)]</ref>
# Because one can't do a large communal Chametz burning because gatherings aren't safe and even doing it with a few people at a time can look to non-Jews as unsafe. Rather one should just do biur chametz with a Kezayit by flushing it down the toilet.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-3-Mar-26-2020.pdf Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]. [https://www.jpost.com/Israel-News/Chief-Rabbis-Dont-leave-home-to-burn-chametz-for-Passover-623072 Rav Yitzchak Yosef and Rav David Lau] said that one should not go outside to burn chametz or kasher pots.</ref>
#A person should sell chametz in the house or office if he left there before he had the chance to do a bedikat chametz. By selling the chametz there he is absolving himself of having to do bedikat chametz.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/950401/rabbi-dan-cohen-rabbi-meir-gavriel-elbaz/pesach-prep-simplified/ Rav Elbaz (min 26)], Rav Asher Weiss (Teleconference, March 29 2020 11am)</ref>

==Selling [[Chametz]]==
#If a person doesn't usually [[sell chametz]] and is afraid that if he doesn't sell chametz one year he isn't going to have food afterwards he can sell his chametz. He wouldn't require a [[hatarat nedarim]].<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 20)], [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 9-11)]. [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-3-Mar-26-2020.pdf Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)] explained the reason why the hatarat nedarim isn't necessary. [https://vimeo.com/399141271 Rabbi Moshe Heinemann] at around 46:45 agrees that if there is a big loss one can be lenient and sell chametz and it would not require hatarat nedarim, although he isn't so sure that it would be a big loss to an individual.</ref>
#A person can sell his chametz on the phone or online and if possible a kinyan can be made virtually in order to appoint the rabbi to sell the chametz. The kinyan would take place as follows: the rabbi would ask if there's someone standing next to the one who wants to appoint the rabbi and if there is then that person can give a pen or a utensil to the one who wants to appoint the rabbi as his shaliach. This is considered a valid kinyan between the person standing there and the one who wants to appoint the rabbi on behalf of the rabbi to be appointed. If that isn't feasible it isn't necessary. Nonetheless, one could stipulate in the document that this appointment of the rabbi is done with the full knowledge of its legal ramifications and it is accepted completely.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2)], Nefesh Harav p. 179, [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (min 1-5)] explained that the minhag is to make a kinyan to appoint a someone to sell something for you. This is classically done with a handing of a handkerchief from the rabbi to the one selling chametz. However, when they call on the phone that isn't possible. The Steipler held in such a case it isn't necessary to be careful about that minhag and simply have the person orally declare that he appoints the rabbi. However, Rav Soloveitchik felt that we should try to fulfill the minhag in any event. How can it be fulfilled? One can have someone standing in the room next to the person on the phone give something to the person on the phone on behalf of the rabbi. That is an effective halachic kinyan on behalf of the rabbi (see Kiddushin 7a). [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 10)] explained that one can appoint the rabbi to sell his chametz online. [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal] allowed appointing the rabbi online if he is a talmid chacham.</ref>
# There is no issue with the selling of Chametz even though the Chametz is in a locked building or in a place that isn't accessible to the non-Jew because of the coronavirus situation.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950290/rabbi-hershel-schachter/piskei-corona-10-chametz-sheeno-birshuso/ Rav Schachter (Piskei Corona #10)]</ref>

==Buying for Pesach==
#If you have raw chicken or raw meat you don't have to worry that it is chametz even if it was processed in a place where there was chametz. You can simply wash it off to solve any question.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 11-15)]</ref>

==Kitniyot==
#Out of a concern of the coronavirus, this year some poskim permit taking vitamins which have additives of [[kitniyot]] in order to stay healthy and to strength one's immune system.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950289/rabbi-hershel-schachter/piskei-corona-7-kitniyos/ Rav Schachter (Piskei Corona #7)]</ref>
# Someone with Crohn's disease and needs to drink an enriched milk with kiniyot additives for his health can do so on Pesach. Also, he can do so within 6 hours after eating meat (see [[Waiting between Meat and Milk]]).<ref>[https://www.yutorah.org/lectures/lecture.cfm/950289/rabbi-hershel-schachter/piskei-corona-7-kitniyos/ Rav Schachter (Piskei Corona #7)]</ref>

==[[Kashering for Pesach]]==
# Some poskim allow [[kashering a dishwasher]] for Pesach even though there are plastic and other materials in there that are questionable to kosher. One should wait 24 hours without using it and then use with just hot water and no soap. According to Ashkenazim this should be used to kosher it from Chametz but not from meat to parve or milk or vice versa.<Ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-3-Mar-26-2020.pdf Rav Herschel Schachter (teshuva Rosh Chodesh Nissan 5780)]</ref>
# Some hold that one can kasher plastic, while others disagree. See on the [[Kashering_the_Kitchen_for_Pesach#Which_materials_can_be_kashered.3F]] page.
==Pesach Davening==
'''Hallel Pesach Night'''
# There is a custom of Sephardic and some Ashkenazic communities to recite Hallel Pesach night in Shul. However, being that the current situation demands that a person needs to remain inside there is no way to fulfill this minhag and should not recite Hallel after davening. Rather one should only recite it at the Seder.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950285/rabbi-hershel-schachter/piskei-corona-9-hallel-on-pesach-night-and-tefillas-tal/ Rav Hershel Schachter (Piskei Corona #9)]</ref>
'''Shir Hashirim on Chol Hamoed'''
#Ashkenazim generally have the custom to read Shir Hashirim on Shabbat Chol Hamoed Pesach. This year since there is no minyanim available, when one davens at home individually, there is no obligation to read Shir Hashirim. One may do so but it isn't in fulfillment of the minhag.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950655/rabbi-hershel-schachter/piskei-corona-13-shir-hashirim-on-chol-hamoed-pesach/ Rav Schachter (Piskei Corona #13)]</ref>

==Machine Matza==

#It is permitted under extenuating circumstances to use [[machine matza]] for the mitzvah of eating matzah on the seder night.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. This is acceptable for Sephardim as well even with a bracha as described by Rav Ovadia Yosef in Yachava Daat 1:14 and Chazon Ovadia (Pesach Hilchot Leil Haseder 5763 Edition p. 76). [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim] holds that one should really used hand baked matzah but if one can't acquire any then one can use machine matzah. [https://yeshiva-university.zoom.us/rec/play/uMB7I-D--j83ToDAtgSDUaJ7W9Xueqis0nRK-6FfmUm0VSMBZ1qjYLIbZbHenouY882eTH8fEnI5K7DA?startTime=1585587811000&_x_zm_rtaid=5PWyeRatQdGWZ2q1UH7K6w.1585657713810.05dafc99f0c11cb46ffb1a63ddd87e47&_x_zm_rhtaid=904 Rav Willig (min 2)] has a similar approach.</ref>
#Some say that there's no concern to have the hand baked matzot this year.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 19) said that there's no concern to use the hand-baked matzot since they were baked earlier in the year. His personal minhag is to have only hand baked matzot. In terms of using machine matzah he felt that it is only a chumra not to use them even for the mitzvah of motzei matzah and one could use them if there's no other option.</ref>

==Tefillat HaTal==
#One can recite the piyut for tal on Pesach was only instituted for a congregation, however if one wants to recite it one may do so.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950285/rabbi-hershel-schachter/piskei-corona-9-hallel-on-pesach-night-and-tefillas-tal/ Rav Schachter (Piskei Corona #9)]</ref>
#In Mussaf everyone should stop saying [[Mashiv Haruach Umorid Hageshem]] and instead recite Morid Hatal. After Mussaf, starting with Mincha, one should follow their regular minhag if they usually recite Morid Hatal or not.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950285/rabbi-hershel-schachter/piskei-corona-9-hallel-on-pesach-night-and-tefillas-tal/ Rav Schachter (Piskei Corona #9)]</ref>

==Birchat Ha'ilanot==
#One can recite birkat hailanot from indoors if one can see the trees but one may not recite them by seeing the trees on a video.<Ref>Ateret Paz p. 154-6</ref> See the [[Birchat HaIlanot]] for more details and sources.

==[[Tanit Bechorot]]==
#A person should try to finish a short masecheta to make his own siyum but if he can't he can rely on a siyum over the phone.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 2)]. [https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]. [https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 1-4)] explained that Rav Schachter and Rav Shlomo Zalman Auerbach hold that it is enough to listen and join with the siyum over the phone or video call. However, other poskim don't like this leniency. Rav Asher Weiss (Teleconference March 22 2020, min 7) agreed that one can be yotzei with a siyum over the phone or video for the tanit bechorot. [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 6)] agreed that this year you can be yotzei the siyum over the phone since it is an extenuating circumstance. [https://youtu.be/Yo6IJi2V-bw Rav Avigdor Nevinsal] agreed that you can be part of a siyum over the phone and the meal one has afterwards is a seudat mitzvah. [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim] holds that it is better to make a siyum oneself even on a tractate of mishna but if that's not possible one can listen on the phone.</ref>

==Birkat Halevana==
#Ideally one should recite birkat halevana outdoors.<ref>Rama 426:4</ref> If one can not do so one can recite Birkat Halevana from inside but initially one should open the window.<ref>Pri Megadim M"Z 426:4, Mishna Brurah 426:21</ref> See the [[Birkat HaLevana]] page.

==Chol Hamoed==
# One can't buy stocks or sell them on Chol Hamoed, however, if not selling them could lead to a loss of one's original capital that one invested one can sell it.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]]</ref>
See [[Chol Hamoed]] for many details.

==Using Zoom for the Seder==

#Although a minority of rabbis allow using Zoom for this emergency situation in a very extenuating circumstance where an elderly single person is alone for the seder away from family because of the quarantines to use technology to leave a video conference going for Yom Tov to join with a family seder,<ref>[http://www.israelnationalnews.com/News/News.aspx/277764 Rabbi Eliyahu Abergel and other rabbis]</ref> most rabbis consider this to be a breach of halacha.<ref>Rav Asher Weiss (Teleconference March 22 2020 11am, min 39), [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-2-Mar-25-2020.pdf Rav Herschel Schachter (teshuva Adar 29 5780)], [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 20-22)]. Rav Willig's held that it is absolutely forbidden and it is a tremendous zilzul Shabbat besides questions of others prohibitions of Shabbat.</ref>
# For someone who is clinically depressed to the point that there is a concern of suicide or just losing one's mind it is permitted to use a phone to call him to cheer him up and check on him. However, if there's a way to check the patient before Pesach one should do so.<Ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-2-Mar-25-2020.pdf Rav Herschel Schachter (teshuva Adar 29 5780)]. [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 24)] agrees that we violate Shabbat for someone who is suicidal but they can use the phone.</ref> A person should check with his rabbi in each case.

==[[Sefirat Haomer]]==
#If someone couldn't get a hair cut because the barbers were all closed before Pesach, then if one reached the point when it very noticeably long and people would tell him to get a haircut he can take a haircut during [[Sefira]]. Today it can be estimated that if it has been more than 2 months since his last haircut he can take a haircut during the Sefira.<ref>https://www.yutorah.org/lectures/lecture.cfm/950659/rabbi-hershel-schachter/piskei-corona-16-haircuts-on-chol-hamoed-and-sefira/ Rav Schachter (Piskei Corona #16)</ref>
==Mikveh==

#Each community rabbi needs to decide these sort of questions however in theory it is possible for the Mikva to remain open and allow women who aren't having symptoms or aren't quarantined to go to Mikva. They should be extra careful about hygiene and prepare completely at home, go to the Mikva where there is no contact with anyone besides a brief contact with the water which has chemicals for cleanliness. Then upon returning home there are poskim who allow the woman to take a shower when she gets home to clean herself off.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/950654/rabbi-hershel-schachter/piskei-corona-12-showering-after-the-mikvah/ Rav Hershel Schachter (Piskei Corona #12)], [https://www.torahanytime.com/#/lectures?v=105574 Rabbi Shay Tahan]. Rav Asher Weiss (March 29 2020) said it is obviously permitted to overlook the chumra of not showering when the woman returns from mikveh at these times.</ref>
#The RCBC also stated that Mikva's are remaining open for the time.<ref>[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter on yeshivaworld.com]</ref>
#The men's mikveh's should be closed at this time. Even if a person is careful to go to mikveh each day he can fulfill this custom by taking a 5 minute shower.<ref>Rav Asher Weiss (Teleconference March 22 2020, min 12)</ref> See [[Preparations_for_Davening#Going_to_Mikveh]] for details.

==Tevilat Kelim==
#Each community should decide whether or not close the kli mikveh out of a safety concern. You can do the [[tevilat kelim]] in the ocean.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)], [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref>
#Alternatively, one can use tevilat kelim in the mikvah while wearing gloves, then throw out the gloves, wash off the kelim with soap and water. If the community has other procedures for safety one should observe them.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)], [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 3-4)]</ref>
#As a last resort one can avoid tevilat kelim by giving the pots to a non-Jew and borrowing them back. One can rely on this until the virus passes.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949232/rabbi-aryeh-lebowitz/hilchos-pesach-shiur-04-pesach-with-covid-19/ Rav Aryeh Lebowitz (min 5-9)], [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]. [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal] said that one could rely upon this if there was no other option. [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 14-16)] allows selling the kelim to a non-Jew.</ref> If one can't sell or gift the pots to a non-Jew oneself one can do so online through [https://nirshamti.co.il/e-%D7%98%D7%91%D7%99%D7%9C%D7%94/ Zomet].
#Another option is for a person to declare the pots that need tevilat kelim to be ownerless (hefker) in front of 3 Jews. One has to have full intent that the pots are ownerless and if someone took them one would have no claim upon them. If these Jews can't be there in person it is sufficient if they are present through social media technology but they should be people who live in the neighborhood. They should then leave the pots outside their house for a few minutes so that if someone wanted to take them they could. <ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1)]</ref> Others disagree.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 5-12)] said that one shouldn't use the solution to make the pots hefker since you're using the kelim. See Sefer Tevilat Kelim p. 84 based on Maharil Diskin. See S"A Harav 445:1 that hefker that isn't meaningful since you plan to reacquire it isn't a solution. However, Rav Elyashiv and Rav Soloveitchik allowed it in extenuating circumstances.</ref>
# Regarding a seder plate and kos shel eliyahu requiring tevilah, see [[Tevilat Kelim]] page.

==[[Brit Milah]]==
# A Brit Milah can be done without a minyan since gatherings aren't safe.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>
==Naming a Girl==
# Although normally we try to name a baby girl at an aliya to the Torah, a person doesn't need a minyan in order to name a girl and under the circumstances should do so without delay.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Neventzal], [https://www.yutorah.org/lectures/lecture.cfm/950292/rabbi-hershel-schachter/piskei-corona-11-krias-shem-for-a-baby-girl/ Rav Schachter (Piskei Corona Teshuva #11)], [https://vimeo.com/399141271 Rabbi Moshe Heinemann ] at about 16:45</ref>

==Bar Mitzvah's==
#[https://www.torahanytime.com/#/lectures?v=105558 A message for Bar Mitzvah Boys in the Lockdown by Rabbi Pesach Krohn]
#A bar mitzvah boy who missed the opportunity to read his parsha in shul when he became bar mitzvah'ed when it is next possible to go to shul he can add his parsha as a hosafa and read it then. Additionally, the haftorah can follow that hosafa.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards end)]</ref>
# The father of a Bar Mitzvah boy who couldn't layn should wait until he can do something that shows he's Bar Mitzvah like layn or daven as Shaliach Tzibbur to make such a bracha.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>

==Weddings==
# Ideally a wedding shouldn't be pushed off if both parties are ready even though it means having a tiny wedding.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>
#A rabbi should not officiate at a wedding that isn't abiding by the CDC guidelines of health because he is furthering unsafe practices.<ref>[https://zoom.us/rec/play/7sJ8f-2h_Dw3T4KRtgSDC6AoW429LfqshnVI-_tcmkewVnQEZlDyMrYTarN3uUfeS8PCmTWJp298J75t Rav Schachter (towards beginning)]</ref>
# It has been asked whether or not the poskim are more lenient this year regarding weddings during [[Sefira]] but the answer is that it is not determined because the situation is still unclear.<Ref>[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref> Some are lenient but it is best to schedule for [[Rosh Chodesh]].<Ref>[https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref>

==[[Fast Days]]==
#If the rabbis declare a half fast day until [[Chatzot]] according to Ashkenazim an individual can recite [[Anenu]] in Mincha Shemona Esrei<ref>Rama 562:1 writes that Ashkenazim hold that even for an incomplete fast one can recite anenu. Mishna Brurhah 562:48 references this Rama in discussing a fast that was accepted to fast until chatzot. The Mishna Brurah 562:7 cites a debate as to whether one should omit the words צום תעניתנו while reciting עננו in such a scenario as many poskim argue that a half fast is not considered a fast and therefore one would not want to risk speak falsely, particularly when he is speaking to Hashem.
* [https://www.theyeshivaworld.com/news/israel-news/1841977/hagaon-harav-chaim-kanievsky-calls-to-fast-for-half-a-day-on-erev-rosh-chodesh.html Rav Chaim Kanievsky] declared a half fast on Erev Rosh Chodesh Nissan 5780.</ref> assuming he is still fasting when he prays Mincha.<ref>Mishna Brurah 562:6</ref> According to Sephardim one can only recite anenu if one fasts the entire day.<ref>Shulchan Aruch 562:10-11 holds that a incomplete fast is not considered a fast with respect to saying anenu. Therefore if one only fasts until chatzot one should not recite anenu.</ref>
#A person should accept the fast from the day before, as is traditionally done at mincha time. If one didn't do so, according to Sephardim one shouldn't recite anenu, but according to Ashkenazim one can recite anenu.<ref>Shulchan Aruch and Rama 562:5</ref>

==Shalom Bayit==

#It is critical to be mindful of other people when everyone is under stress and no one is completely comfortable. [https://www.yutorah.org/lectures/lecture.cfm/949205/dr-david-pelcovitz-dr-rona-novick-rabbi-aryeh-lebowitz-rabbi-dr-ari-berman/living-learning-and-thriving-in-the-era-of-covid-19/ Dr. Pelcovitz] discusses the implications quarantine can have Shalom Bayit.
#It is forbidden for a couple to have [[tashmish]] at a night of famine<ref>Gemara Tanit 11a, Shulchan Aruch O.C. 240:12</ref> since everyone is in distress it is incumbent on everyone to take upon himself an aspect of distress.<ref>Mishna Brurah 574:9</ref> The same is true for any time of societal distresses.<ref>Rama 240:12 based on Yerushalmi Tanit. Olot Tamid 240:6 (cited by Kaf Hachaim 240:85) understands the Rama to apply to any type of tragedy that we would declare a fast over.</ref> Others disagree.<ref>Shaarei Knesset Hagedola (Hagahot Tur 240:5) writes that tashmish is only forbidden during a famine, plague of the crops, locusts and the like which cause a famine but not for other tragedies or troubles. Kaf Hachaim 240:85 rules like the Shaarei Knesset Hagedola either because that is the explanation of the Yerushalmi or we don't follow the Yerushalmi.</ref>
#It is permitted to have tashmish on mikvah night.<ref>Shulchan Aruch O.C. 574:11 writes that it is permitted for a couple to have tashish on mikva night. Mishna Brurah 574:11 cites the Magen Avraham who argues with Shulchan Aruch but then he cites the Bigdei Yesha and Nahar Shalom who are lenient and there's what to rely on to follow Shulchan Aruch. Mishna Brurah concludes that certainly one can be lenient at a time when it isn't a famine and it is just another time of distress in the world.</ref>
#It is permitted to have tashmish for a couple who didn't yet fulfill [[pru urevu]].<ref>Shulchan Aruch O.C. 240:12, 574:4, Mishna Brurah 240:47</ref> Once his wife is pregnant this leniency doesn't apply.<ref>Mishna Brurah 574:12</ref>
#If he has a strong yetzer hara and there is a concern of [[hashchatat zera]] it is permitted.<ref>Mishna Brurah 240:46</ref>
#There is what to rely upon to have tashmish at a time of war and there is no midat chasidut to be strict, especially for young couples even for someone who fulfilled pru urevu.<ref>Tzitz Eliezer 13:21</ref>
#During the time then the plague of corona virus is rampant in the world there is a lot to rely upon to have tashmish. Someone who wants to be strict can do so.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949166/rabbi-ally-ehrman/is-tashmish-hamitta-permitted-during-the-coronavirus-pandemic-/ Rabbi Ehrman on yutorah]. Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 15) was lenient he said that the situation presently isn't one that rises to the level where we need to declare a fast. Also, since domestic violence recently has been on the rise because of the quarantines one shouldn't be strict in this area. </ref>

==Laid off Workers Because of Corona==

#If there's a employee that is unable to work because of a societal or national crisis the employees should continue to be paid by the employers according to many opinions or at least they should make a compromise.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]. Mordechai b"m 343 writes that if there's a decree in the town that the teachers can't teach the teachers should still be paid. Rama C.M. 321:1 cites this Mordechai and applies it to any worker in 334:1. The Sama 334:2 argues with the Mordechai and holds that since the employee can't work and both aren't at fault and both couldn't foresee this the employer is exempt. Netivot 334:1 limits the idea of the Mordechai to a teacher and not other employers since a teacher is paid for sachar betela (see [[Laws_of_Learning_Torah#Taking_Money_for_Learning_and_Teaching_Torah]]). Shach 334 holds that this opinion of the Mordechai only applies if majority of the town ran away because of a crisis but if only a minority runs away then the employee isn't entitled to payment. Aruch Hashulchan 334:10 has another approach. If the situation prevents the worker from working then he is entitled to pay but if he runs away then he isn't. Rabbi Zylberman explained from Mishpat Poalim we think that this is a case of Hamotzei Mchavero Alav Harayah, whoever is holding onto the money can claim that he is exempt from paying or returning the money. Rav Asher Weiss in Minchat Asher 2:106 says that they should make a compromise, and Rav Bleich ([https://www.sefaria.org/Contemporary_Halakhic_Problems%2C_Vol_IV%2C_Chapter_XIV_The_Intifada_and_the_Gulf_War.35?lang=bi&with=all&lang2=en Contemporary Halachic Problems v. 4]) thinks that we follow the Rama. Once the Chatom Sofer had a case in his town and he felt that they should pay but he couldn't force everyone to pay it so he told them to pay half. Rav Yona Reiss had a case where they made a compromise.

*Rav Asher Weiss (Zoom Conference, March 22 2020, 11am, min 21-25) thought that one should compromise and give the workers who aren't working 30% of their pay. This applies Jewish and non-Jewish workers. This is based on the Rama and Sama CM 221. As for the day schools and daycares that are closed and not providing services one theoretically should be exempt. Since it might be devastating to the schools one needs to wait until the government makes a decision. Either way, we should wait until there is a major decision from the government or authorities and follow that. Until then for the schools we should pay so that the teachers can have a salary for their [[parnasa]].</ref>
#This applies to contractors for cancelled events as well.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/949287/rabbi-michoel-zylberman/coronavirus-and-laid-off-employees/ Rabbi Zylberman on yutorah]</ref>
#If someone rented out an apartment to someone and then he wants to retract because of a concern that the potential tenants have the virus, some say that it is forbidden to back out of the contract.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai] based on Rama in teshuva, Shach CM 312 and other sources</ref>

==[[Bikur Cholim]]==

#A person doesn't have to and shouldn't visit someone who has a virus that contagious such as corona.<ref>[http://kol-barama.co.il/item/%D7%A4%D7%99%D7%A7%D7%95%D7%97-%D7%A0%D7%A4%D7%A9-%D7%A7%D7%95%D7%A8%D7%95%D7%A0%D7%94-%D7%A2%D7%A4%D7%99-%D7%94%D7%94%D7%9C%D7%9B%D7%94/ Rav Yakov Sinai (min 3)] explains that although the Rama in a teshuva and Knesset Hagedola hold that one should visit the sick even if they have a contagious disease, the Shulchan Gavoha and others disagree and that is the halacha.</ref>

==Burial==
# Each place should follow the guidelines that are in place for safety. If a minyan isn't possible, then the next thing that is to try to have is Jews doing the burial. If they don't even let that, then afterwards a Jew should check that the burial by the non-Jews was done properly in the ground.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Mordechai Willig (min 26-8)]</ref>
# The rabbi could do the [[Kriyah]] for the mourner with gloves and a mask or he can simply tell the mourner to do it.<Ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 29)]</ref>
==[[Kibbud Av Vem]]==
# If one's parents ask him to do something which the department of health has deemed unsafe a person should not listen to his parents in such a case and that isn't a breach of Kibbud Av Vem.<ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-2-Mar-25-2020.pdf Rav Schachter (Teshuva Adar 29 5780)], [https://youtu.be/Yo6IJi2V-bw Rav Nevinsal]</ref>

==Violating Shabbat for [[Pikuach Nefesh]]==

#It is a well established halacha that it is not only permitted but even a mitzvah to violate [[Shabbat]] in order to safe a life or to remove a situation that presents even a slight chance of danger.<ref>Shulchan Aruch O.C. 328:13</ref> The question is how to define the threshold of danger.<ref>[http://nleresources.com/2020/03/rav-asher-weiss-coronavirus-in-halacha/#.XnoNOIjYrIU Rav Asher Weiss (March 15 2020, min 18-22) to Beit Midrash Gavoha] explained that the definition of danger in order to violate Shabbat isn't defined by statistics. For vaccinations we assume that it is a sakana not to vaccinate even though the odds of dying because of the measles is low. Since it is preventable it is incumbent upon us to vaccinate. He concludes that as long as it is a natural phenomenon and there is an action that we can do to prevent deaths we must do so.</ref>
#In certain cases of emergency regarding corona virus it would be allowed to violate Shabbat.<ref>[https://www.theyeshivaworld.com/news/headlines-breaking-stories/1841156/harav-zilberstein-answer-telephone-on-shabbos-if-awaiting-results-of-coronavirus-test.html Rav Zilberstein] allowed a patient to answer the phone on Shabbat with a [[shinuy]] only to hear the results of a test and answer questions for epidemiological investigation. If the test results that show that a patient has the virus are produced on Shabbat it is incumbent for the health department to deal with the quarantine then and it is permitted to answer the phone for that.</ref> Obviously every single case is different and one should learn the laws of Pikuach Nefesh from a rabbi in advance.
#If a person is discharged from the hospital on Shabbat and they need him to leave because of the lack of space that they have because of the numbers of people who are ill, his family member can drive to get him. They should do a [[Shinuy]] when turning on the car like turning the key with one's weaker hand, or pressing the button on the key with one's knuckle. Also, when turning off the car one should use a Shinuy.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950282/rabbi-hershel-schachter/piskei-corona-6-pikuach-nefesh-on-shabbos/ Rav Schachter (Piskei Corona #6)]</ref>
#Regarding the larger issue of halachic triage see [https://www.yutorah.org/lectures/lecture.cfm/950657/rabbi-hershel-schachter/piskei-corona-15-determining-whos-life-to-save-first/ Rav Schachter (Piskei Corona #15)]. Here is a relevant [https://docs.google.com/document/d/1CtQ_XHzQarzg_0PEQODCO1ATKlM_cEmvPsXa8kdpgJA/edit sourcesheet on Halachic Triage].

==[[Mesira]]==
# If your doctor actually ascertains that there is a sakanat nefashot, mortal danger, involved with a certain large gathering that someone is doing then it is permitted to tell the authorities. However, otherwise it is forbidden because of informing upon another Jew ([[mesira]]). This can be a very difficult measure to actually properly assess.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 41)]</ref>

==Links==
*[https://youtu.be/Yo6IJi2V-bw Rav Nevinsal Q&A about Corona]
*[https://rabbidunner.com/coronavirus-qa-with-rav-hershel-schachter/ Transcription of Q&A with Rav Schachter by Rabbi Dunner]
*[https://www.theyeshivaworld.com/news/featured/1839350/no-shul-yeshivas-shabbos-guests-levayos-shiva-vaad-harabanim-of-bergen-county-releases-letter.html RCBC letter calling for the closing of Shuls and Schools]
*[http://www.torahweb.org/ TorahWeb] hosts many resources for Corona halacha including Rav Schachter's Teshuvot
*[http://www.kolcorona.com/ KolCorona.com] a Torah resource, initiated by Rabbi Reuven Taragin, for those affected by Corona

==Sources==
<references />
[[Category:Orach Chaim]]