https://halachipedia.com/api.php?action=feedcontributions&feedformat=atom&user=RelspasHalachipedia - User contributions [en]2026-05-02T20:27:53ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Chol_HaMoed&diff=33996Chol HaMoed2025-04-14T18:07:47Z<p>Relspas: /* Forbidden work */ Typo: Rabbinc -> Rabbinic</p>
<hr />
<div>{{Good}}<br />
[[Image:Nissan.png|thumb|right|Calendar from Kaluach of the month of Nissan with the first day of Chol HaMoed [[Pesach]] highlighted]]<br />
Chol HaMoed refers to the intermediate days of the [[holidays]] of [[Sukkot]] and [[Pesach]]. In the diaspora, on [[Pesach]], Chol HaMoed spans from the third day of [[Pesach]] until and including the sixth day, and on [[Sukkot]] from the third day of [[Sukkot]] until [[Shemini Aseret]]. In [[Israel]], on [[Pesach]], Chol HaMoed starts on the second day of [[Pesach]] and lasts until and including the sixth day, and on [[Sukkot]], from the second day of [[Sukkot]] until [[Shemini Aseret]].<br />
==Kavod and Oneg==<br />
<br />
#Since Chol Hamoed is called a mikarei kodesh,<ref>Vayikra 23:4, Chagiga 18a, Mechilta (Parshat Bo 9), Rambam (Yom Tov 7:1). However, Tashbetz 2:206 writes that Chol Hamoed is not called mikraei kodesh and that's why he doesn't mention it in Yaaleh Veyavo. In fact, there is an old dispute between the rishonim whether a person should say mikraei kodesh in the Yaaleh Vyavo for Chol Hamoed. In Tashbetz 2:210 he writes that even though the gemara calls Chol Hamoed mikraei kodesh that is only a rabbinic level. Shulchan Aruch O.C. 490:3 writes that the Sephardic minhag is to say it, while Rama holds the minhag is not to say it. Nonetheless, Magen Avraham 490:2 (as explained by Pri Megadim) writes that even Ashkenazim say it in other places in davening.</ref> there’s an obligation to honor Chol Hamoed and treat it differently from how a person treats a weekday. This includes having special food, drinks, and clothing that are nicer than a person has during the week, but it is more lenient than Kavod of [[Yom Tov]].<ref>Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot) and S”A HaRav 529:5 write that there’s no Kavod and Oneg on Chol HaMoed. On the other hand, Magen Avraham 530:1, Mishna Brurah 530:1, Sefer Chol HaMoed (pg 1; by Rabbi Dovid Zucker) write that there’s Kavod and Oneg on Chol HaMoed, however, Shaar Tzion 530:4 points out that it’s not as strict as Kavod of [[Yom Tov]]. Yalkut Yosef (Moadim pg 502) agrees. Mechilta (Parshat Bo 9) derives from a pasuk that there is an obligation to honor Chol Hamoed with food, drinks, and nice clothing. [https://www.hebrewbooks.org/pdfpager.aspx?req=8920&st=&pgnum=111 Tanya Rabati (siman 52)] writes that a person should eat and drink on Chol Hamoed like he does on Yom Tov. Shaar Hatziyun 530:4 concludes that the mechilta means that it is necessary to have food, drink, and clothing that is nicer than during the week but not necessarily like Yom Tov. </ref><br />
#As part of Kavod, one should wear clothing on chol hamoed that are a little nicer than his weekday clothing. Some have the minhag to wear [[Shabbat]] clothing on Chol HaMoed.<ref>Mishna Brurah 530:1, Yalkut Yosef (Moadim pg 502), and Aruch HaShulchan 530:4 write that there’s an obligation to wear clothing which is a little nicer than regular weekday clothing. Shaar Hatziyun 530:4 clarifies that it isn't necessary to wear Shabbat or Yom Tov clothing. It is sufficient to wear clothing that are a little nicer than during the week. [https://ph.yhb.org.il/12-10-03/ Peninei Halacha (Moadim 10:3)] agrees that chol hamoed clothing just need to be slightly nicer than weekday clothing. Nimukei Orach Chaim 530:3 and Chaye Adam 106:1 hold that one should wear [[Shabbat]] clothes, but one doesn’t need to wear [[Yom Tov]] clothing which are supposed to be a little better than [[Shabbat]] clothing. Mishna Brurah 530:1 writes that the Maharil's practice was to wear [[Shabbat]] clothes on Chol HaMoed. Beer Moshe 7:3:3 and Yalkut Yosef (Chol Hamoed p. 735) write that a worker who is allowed to work may put on work clothing in private when he needs to work and then change into nicer clothing afterwards. </ref><br />
#As part of Kavod, some have the practice to leave the table cloth on the table all of Chol HaMoed.<ref>Pri Megadim 639 (M”Z 639:1) and Aruch HaShulchan 530:4 </ref><br />
#As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so.<ref>Shulchan Aruch O.C. 188:7 writes that since there’s no obligation to have a meal on Chol HaMoed, if one forgets [[Yaaleh VeYavo]] one doesn’t repeat Brikat HaMazon. Magen Avraham 530:1, Mishna Brurah 530:1, and Yalkut Yosef (Moedim pg 502) write that it’s preferable to have bread, since Kavod is with food and the most important food is bread. Regarding having nice meals on Chol HaMoed, see Rashi's comment to Avot 3:11.</ref><br />
<br />
==Simcha==<br />
<br />
#There’s a requirement of Simcha on Chol Hamoed just like there is on [[Yom Tov]].<ref>Rambam Hilchot [[Yom Tov]] 6:17. This is codified as halacha by Shulchan Aruch HaRav 529:6-7 and Yalkut Yosef (Moadim pg 502). </ref><br />
#One should fulfill simcha of Chol HaMoed with what makes each person happy, men should drink wine, women should be given and wear new clothing, and children should get candies.<ref>*Regarding simcha of [[Yom Tov]], the Gemara Pesachim 109a says that since there's nowadays there's no [[Korbanot]] Shlamim, one fulfills simcha with wine. The Gemara continues that women fulfill their simcha with new clothes and children with toys and candies. This is codified as halacha by the Rambam ([[Yom Tov]] 6:17) and Shulchan Aruch O.C. 529:2. Rambam (Mitzvah 54) and Sefer HaChinuch (Mitzvah 488) hold that Simcha is a Mitzvah Deoritta nowadays, however, Tosfot (Moed Katan 14b s.v. Aseh) holds that Simcha is only Derabbanan nowadays.<br />
*According to the Magen Avraham 530:1, Nimukei Orach Chaim 530:2, Moadim UZmanim 1:29 there’s no obligation to have wine on Chol HaMoed (this may be based on [[Sukkah]] 47b). However, Hilchot Chol HaMoed Zichron Shlomo (by Rabbi Dovid Zucker [[Siman 1]]) writes that from Rambam 6:17 it seems that all the days of the holiday are equal in fulfilling the mitzvah of Simcha. Similarly, Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot), Hilchot Chol HaMoed Zichron Shlomo (Buir 1) in name of Rav Yacov Kamenetsky, Rav Moshe Feinstein and the Debersiner Rav hold that there’s a reason to have wine to fulfill simcha. Yalkut Yosef Moadim p. 502 agrees that men should have wine and meat each day. Rav Elyashiv in Kovetz Teshuvot 1:57 writes that one should drink wine every day of chol hamoed and Rav Chaim Kanievsky quoted this from the Chazon Ish as well.</ref><br />
#According to those who fulfill simcha on Chol HaMoed like simcha on [[Yom Tov]], men should fulfill simcha with wine and not grape juice.<ref>Hilchot Chol HaMoed Zichron Shlomo (Buir 1:2) quotes Rabbi Moshe Feinstien and the Debersiner Rav who say that grape juice doesn’t fulfill the mitzvah of simcha. Nemukei Orach Chaim 529:2 writes that one should have a reviyat of wine, while Hilchot Chol HaMoed Zichron Shlomo (pg 3; based on Sh”t Rosh 25:1) writes that a Meloh Lugmav is sufficient. </ref><br />
#Initially one should have two bread meals on each day of Chol Hamoed, once at night and once during the day but it isn't an absolute obligation.<ref>Yalkut Yosef Moadim p. 502</ref><br />
#It is forbidden to get married on Chol HaMoed because such an occasion would infringe on the mitzvah of simcha of the holiday.<ref>Moed Katan 8b, Shulchan Aruch 546:1</ref> However, it is permitted to get engaged, which isn't the same as halachic [[Kiddushin]], on Chol HaMoed.<ref>Taz 546:2, Chol HaMoed KeHilchato 1:32</ref><br />
<br />
==Special parts of Davening==<br />
===Shemonah Esrei===<br />
<br />
#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] during the Bracha of Avoda (Retzeh). If one forgot to say [[Yaaleh VeYavo]] and remembered before concluding [[Shmoneh Esrei]] (with Yeyihu LeRatzon), one should return to Retzeh and continue from there. However, if one only remembered after finishing [[Shmoneh Esrei]], one must repeat [[Shmoneh Esrei]].<ref>Shulchan Aruch 124:10, Kitzur Shulchan Aruch 19:11, [[Tefillah]] KeHilchato 23:106 </ref><br />
<br />
===Birkat HaMazon===<br />
<br />
#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in the middle of the third Bracha of [[Birkat HaMazon]].<ref>S”A 188:4 and 5 </ref><br />
#If one forgot [[Yaaleh VeYavo]] and one realized:<br />
##before saying Hashem’s name at the end of the third Bracha, one should return to [[Yaaleh VeYavo]] and then continue from there.<ref>Halachos of [[Brachos]] (pg 510) </ref><br />
##after saying Hashem’s name, but before saying [[Boneh]] Yerushalayim, one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim, and then return to Yaaleh Veyavo and continue from there.<ref>Halachos of [[Brachos]] (pg 510) </ref><br />
##after finishing the third Bracha before starting the fourth Bracha, one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג (פלוני) הזה <ref>Halachos of [[Brachos]] (pg 513) writes that the special Bracha to insert on Chol HaMoed is ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג. (פלוני) הזה. This is based on Mishna Brurah 188:27 who writes that the special Bracha of Chol HaMoed doesn’t have a conclusion like the Bracha of [[Rosh Chodesh]]. </ref><br />
##within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם), one should continue with the special Bracha (שנתן...) mentioned in the last option.<ref>Halachos of [[Brachos]] (pg 515) </ref><br />
##after one said the seventh word in the fourth Bracha, one should continue and not repeat Birkat Hamazon.<ref>S”A 188:7 writes that one doesn’t need to repeat [[Birkat HaMazon]] if one forgot [[Yaaleh VeYavo]] on Chol HaMoed because there’s no obligation to have a bread meal on Chol HaMoed. </ref><br />
<br />
===Torah Reading===<br />
<br />
#On [[Shabbat]] Chol HaMoed, both on [[Sukkot]] and [[Pesach]], the Torah reading is from Reah Atta, which on a regular week is Shelishi of Ki Tisa, until the end of Parshat Ki Tisa.<ref>Rav Huna in Gemara [[Megillah]] 31a says that on [[Shabbat]] Chol HaMoed we read the portion beginning with Reah Atta. Rashi explains that we read this portion because it includes the mitzvot of [[shabbat]], the regalim, and a reference to Chol HaMoed (derived by chazal in gemara Chagiga 18a).</ref><br />
#The Haftorah for [[Shabbat]] Chol HaMoed [[Sukkot]] is Bayom Bah Gog (beginning from Yechezkel 38:18) and the Haftorah for [[Shabbat]] Chol HaMoed [[Pesach]] is Atzamot Yeveshot (beginning from Yechezkel 37:4).<ref>Gemara [[Megillah]] 31a</ref><br />
<br />
==Forbidden work==<br />
<br />
#There’s a dispute amongst the Rishonim as to whether the prohibition of work on Chol HaMoed is Biblical or Rabbinic.<ref>Tosfot (Chagiga 18a s.v. cholo, Moed Katan 19a s.v. rebbe), Rabbenu Tam (cited by Rosh), Rosh (Moed Katan 1:1), Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), Yereyim 304, Nemukei Yosef (Moed Katan 1a s.v. Gemara), and Tashbetz 2:210 hold that the entirety of work on Chol HaMoed is derabbanan. On the other hand, Rashi (m"k ktav yad 11b s.v. ela, 12a s.v. khilchot, 13a s.v. disura, Tosfot Rabbenu Peretz Pesachim 5a), Rashbam (Pesachim 118a s.v. kol), Tosfot (m"k 2a s.v. mashkin, 11b s.v. afilu), and Yereyim (Mitzvah no. 304) hold that melacha on Chol HaMoed is forbidden by the Torah. Several statements of Chazal indicate this position including Chagiga 18a and Moed Katan 11b. However, Tosfot answer that these Gemaras mean that there is an allusion in the pasuk to the prohibition.<br /><br />
The Ramban (Moed Katan 2a s.v. od ani), Rashba (a"z cited by Maggid Mishna Yom Tov 7:1), and Ritva (m"k 2a) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent on whether the melacha is necessary for the holiday or there is a loss. If it is necessary for the holiday or there is a loss, then the melacha is permitted from the Torah and, if not, it is forbidden. The Bach 530:1 supports such an explanation based on the pesukim. <br />
<br />
On Yom Tov, the Torah forbids “melechet avoda” (Vayikra 23:8) and Rashi explains this to mean that one is prohibited to perform even work that will cause one to experience a loss if not done today. The Torat Kohanim (Emor 12:5) states that the prohibition of “melechet avoda” does not apply to Chol HaMoed; therefore, concludes the Bach, it is biblically permitted to do a melacha for the need of the holiday.<br /><br />
In a similar vein, Rav Sobolofsky (“[http://www.yutorah.org/lectures/lecture.cfm/811776/Rabbi_Zvi_Sobolofsky/Issur_Melacha_On_Chol_Hamoed Issur Melacha on Chol HaMoed],” min 12-15) explained based on the Ritva (Moed Katan 13a s.v. elah) that the primary principle underlying the laws of Chol HaMoed is that one should enjoy the holiday. Thus, activities that further this purpose are permitted, while those which hinder this goal, especially ones that involve excessive effort, are forbidden. <br /><br />
The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis. He seems to understand this concept (לא מסרה הכתוב אלא לחכמים) differently than the Ramban. Ramban understood that the general principles that the rabbis stated such as צורך המועד and דבר האבד are considered principles from the Torah, however, the other details are only rabbinic. Sefer Hachinuch, on the other hand, understands that every detail that the rabbis dictated is also given the weight of a Torah prohibition. </ref> According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition.<ref>Chazon Ovadia (Yom Tov p. 168) and Yalkut Yosef (Moadim pg 504) writes that one may be lenient like Shulchan Aruch, and if there’s a safek one can be lenient as it’s only derabbanan. Chazon Ovadia quotes 16 rishonim who hold that it is derabbanan including: Rambam, Smag, Rash, Riva, Rabbenu Tam, Rosh, Yereyim, Hagahot Maimoniyot, Mordechai, Or Zaruah, Meiri, Talmid Ri Mparis, Tosfot Rid, Orchot Chaim, Kol Bo, and Rashbetz. </ref> Ashkenazic poskim are concerned for the opinion that work on Chol Hamoed is a Biblical prohibition.<ref>Magen Avraham 530:1 and Gra 530:3 understand that Rama 530:1 holds that melacha on Chol Hamoed is from the Torah. Mishna Brurah (Biur Halacha 530:1 s.v. umuter) writes that it is proper to be strict because most Rishonim hold it is from the Torah. Biur Halacha enumerates 7 rishonim who hold that it is from the Torah: Rif, Shiltot, Eshkol, Ritz Geyitz, Rashbam, Rashi, and Shibolei Haleket. </ref><br />
#According to those who hold that melacha on Chol Hamoed is only derabbanan, some poskim permit anything which is a psik reisha (action which will inevitably cause a melacha to occur).<ref>Chazon Ovadia (Yom Tov p. 171) explains that according to those who hold that melacha on Chol Hamoed is derabbanan, a pesik reisha is permitted based on Trumat Hadeshen 66.</ref> Others hold that a psik reisha is permitted on Chol Hamoed even according to the view that melacha is deoritta.<ref>Hilchot Chag Bchag (ch. 3 fnt. 30) proves from Moed Katan 10b, Shulchan Aruch O.C. 537:8, and Mishna Brurah 538:32 that psik reisha is permitted on chol hamoed according to everyone. The reason is according to some rishonim melacha without a tircha is permitted, so too a psik reisha doesn't involve extra tircha. Alternatively, in a case where a person is doing a melacha for tzorech hamoed as well as a psik reisha for another melacha, the same tzorech hamoed that permitted a melacha can also permit the psik reisha.</ref><br />
<br />
=== Melacha without Tircha ===<br />
<br />
# Some rishonim and a minority of poskim hold that melacha is forbidden on Chol Hamoed because it takes away from a person being able to enjoy the Moed. For that reason Chazal forbade melacha that involved tircha since that distracts a person from simcha on the Moed. However, if it is no tircha at all, the melacha is permitted.<ref>'''Yereyim''' 304 writes that because the Gemara Moed Katan 13a states that melacha on Chol Hamoed is only forbidden because of tircha, melacha that isn't tircha, such as loans or a little bit of work in one's house, is permitted. '''Shibolei Haleket''' (cited by Biur Halacha 545:5 s.v. vafilu) quotes some who say that it is permitted to write friendly letters on Chol Hamoed because it is a melacha that doesn't involve tircha and it is similar to taking a walk, which is permitted. '''Trumat Hadeshen''' 153 seems to imply this as well. '''Tosfot Rabbenu Peretz''' (Pesachim 5a) quoting Risva implies that melacha without tircha is permitted. '''Eshel Avraham''' 540:1 writes that he understood that melacha without tircha is permitted. His proof is that Tosfot (m"k 10b s.v. muliya) permits flattening a ground for an animal corral. He understands that there's no tircha and permitted even though there's no need. [It is possible to argue with these premises; see Rashi (ktav yad 10b s.v. uriya).] '''Aruch Hashulchan''' 545:12 in his second answer writes that it is permitted to write friendly letters on Chol Hamoed because doing so doesn't involve tircha. <br />
<br />
* However, '''Radvaz''' 2:727 is lenient only if the melacha is a melacha sheino tzaricha lgufa and not a tircha. If the melacha is a melacha shetzaricha lgufa or a tircha it is forbidden. The concept that melacha on Chol Hamoed is only forbidden because of tircha as it distracts from simchat hamoed is found in Ritva (m"k 13a s.v. ela) and Ravyah (m"k 3:835). <br />
<br />
* Hilchot Chag Bchag (Chol Hamoed 3:7) is lenient to allow melacha without tircha on Chol Hamoed. He quotes Rav Elyashiv as holding m'ikar hadin that it is permitted. He notes that the minhag is to be lenient regarding turning off and on lights, cutting toilet paper, and talking on the phone even without a tzorech hamoed, and according to him is permitted.<br />
<br />
* Igrot Moshe OC 1:163 learns from Tosfot (Moed Katan 14a) that melacha without tircha is permitted. Tosfot writes that shaving on Chol Hamoed is forbidden because of tircha. Rav Moshe infers that if it would be a melacha without tircha it would be permitted. Rav Moshe doesn't conclude on this topic as he only discusses this point incidentally. </ref> However, the view of other Rishonim, and the consensus of the poskim, is that all melacha is forbidden, even if it does not involve tircha. Melacha without tircha is only permitted if there's a need for the holiday or another reason that permits melacha on Chol Hamoed.<ref>Shibolei Haleket (cited by Biur Halacha 545:5 s.v. vafilu) quotes Rav Avigdor Katz who does not allow writing friendly letters on Chol Hamoed unless there is a need for the moed or a concern for loss. He implies that melacha without tircha is forbidden. Also, Ritva (m"k 18a s.v. vigeret) implies this as well because he writes that it is only permitted to write a letter if there's a particular need for the moed. Mishna Brurah 545:30 codifies this approach. He definitely seems to disagree with Aruch Hashulchan 545:12's second answer. It is also implied from Pri Megadim (E"A 540:5) that melacha without tircha is forbidden. Beer Moshe 7:42:1 quotes a lot of sources on this topic and doesn't come to a clear conclusion. He seems to be strict as he quotes Aruch Hashulchan as lenient, but Pri Megadim and Mishna Brurah as strict. Betzel Hachachma 5:95:1 is also strict in general and only lenient for carrying. Shevet Halevi 6:68 is lenient for carrying but doesn't sound like he would permit in general. Moadim Uzmanim 4:298 is strict except for carrying and cooking, but in 7:154 he isn't sure. He suggests that perhaps any melacha that doesn't involve tircha is permitted but leaves it unresolved. Chazon Ovadia p. 204 quotes Aruch Hashulchan but notes that it is against the Ritva. He indicates that he is strict about this question. See Shemirat Shabbat Kehilchata (66:55) who quotes Aruch Hashulchan and also quotes Mishna Brurah. His ruling on this matter isn't clear. </ref><br />
## Many poskim hold that it is permitted to carry on Chol Hamoed even if there's no need.<ref>Meiri (18b s.v. ein), Shevet Halevi 6:68, Moadim Uzmanim 4:298, 7:154, Betzel Hachachma 5:95:1 (see there for details), Chazon Ovadia (Yom Tov p. 171), Hilchot Chag Bchag 3:6</ref> However, some poskim are strict.<ref>Chazon Ish and Amudei Or cited by Moadim Uzmanim 4:154. Hilchot Chag Bchag 3:6 quotes that Chazon Ish in his sefer is lenient, but Orchot Rabbenu records his practice not to carry anything unnecessarily on Chol Hamoed.</ref><br />
## Some poskim permitted ripping toilet paper off the lines on Chol Hamoed even if he has pre-ripped toilet paper or tissues available.<ref>Beer Moshe 7:10:1, 7:42, Hilchot Chag Bchag 3:6</ref><br />
## Some poskim permit killing bugs on Chol Hamoed even if they're not bothering him.<ref>Radvaz 2:727</ref><br />
## It is permitted to wash oneself with soap, even bar soap, on Chol Hamoed.<ref>Chazon Ovadia (Yom Tov p. 193). See Moadim Uzmanim 4:298, 7:154 who suggests that only if it is necessary is it permitted.</ref><br />
<br />
===Tircha without Melacha===<br />
<br />
#A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha.<ref>Shulchan Aruch O.C. 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. This is the explanation of Rashi (ktav yad 13a s.v. ein), Rabbenu Gershom, Ran, and one explanation of Ritva. Ritva has another explanation that it is because of uvda dchol. However, see Tosfot 12b who isn't sure if there is a prohibition of tircha without melacha in general. </ref><br />
#For example, it’s forbidden to move heavy furniture (unless there’s a need, see below).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 7) brings this as an example of forbidden exertion on Chol HaMoed. </ref><br />
#It is permitted to wash dishes after eating, or dishes that he might use again on the moed.<ref>Rav Shlomo Zalman Auerbach (Shulchan Shlomo 530:2:2) permits washing dishes after eating. However, if a family is leaving the house on Chol Hamoed and going to be away for the second days, he isn't sure that it is permitted to clean the dishes, take out the garbage, and tidy up. </ref><br />
#It is permitted to take out the garbage, put the garbage bag in garbage cans, and move the can so that they can be picked up.<ref>Based on Pesachim 55b, Shulchan Aruch O.C. 535:3 writes that it is forbidden to remove manure from the courtyard on chol hamoed; rather, he should just push it to the side. Seemingly, that would indicate that it is forbidden to take out the garbage on chol hamoed. However, Rav Elyashiv (Mevakshei Torah ch. 106 cited by Chazon Ovadia) ruled that it is permitted to take out the garbage since that isn't a simple act that doesn't involve tircha. Rav Ovadia (Chazon Ovadia p. 196) agrees. Garbage collectors are allowed to work on chol hamoed since that is considered tzarchei rabbim (Chazon Ovadia p. 196).</ref><br />
<br />
===Degradation of the Holiday===<br />
<br />
#Certain activities must be limited to avoid degradation of the holiday. For this reason, even when commercial activity is permitted, it should be done in private.<ref>Beiur Halacha 539 s.v. Eino Mutar, quoted by Hilchot Chol HaMoed Zichron Shlomo (pg 8) </ref><br />
#For example, it’s forbidden to paint one’s apartment on Chol HaMoed to improve its appearance.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8) in name of Rav Moshe Feinstein. Or Letzion 3:24:6 writes that it is permitted to have a non-Jewish painter paint a yeshiva during Chol Hamoed if it isn't possible another time because it would interrupt the learning.</ref><br />
<br />
===Which Melachot are entirely permitted?===<br />
<br />
#The forbidden melachot includes all 39 melachot and derabbanan’s of [[Shabbat]] and [[Yom Tov]] except for: [[carrying]], going beyond [[techum]] (2000 [[amot]]), [[muktzah]], [[VeDaber Dvar]] (preparing or talking about business issues), Havarah (lighting a fire), [[Tevilat Kelim]], and removing Trumah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8-9) writes that there’s four exceptions to the forbidden melachot of Chol HaMoed including: [[carrying]], [[techum]], [[muktzah]], and VeDaber Dvar. Shemirat Shabbat KeHilchata 68:26 writes that besides these four there’s also no melacha of Havarah (lighting a fire), Gezerah about [[Tevilat Kelim]] and removing Trumah. Avnei Darech 4:55 proves from Bet Yosef 511 that it is permitted to be tovel kelim on chol moed and quotes the the Dvar Yehoshua YD 3:74 and Chol Hamoed Khilchato 7:37 who agreed.</ref><br />
#[[Shevitat Behemto]] (having one’s animal work or renting it out), and Mechamer (leading one’s animal) according to some apply on Chol HaMoed and some say that it doesn’t apply and there’s what to rely on to be lenient.<ref>Yalkut Yosef (Kitzur S”A 530:5) writes that [[Shevitat Behemto]] and Mechamer don’t apply on Chol HaMoed. However, Beiur Halacha (536 s.v. UMutar Lirkov) writes that there’s a Safek Safeka to be lenient and one shouldn’t protest those who are lenient in this case. Chol HaMoed KeHilchato 2:14 writes that the only reason to be lenient is the Safek Safeka and those who hold melacha is Deoritta would hold it’s forbidden. Shemirat Shabbat KeHilchata 68:26 writes that there’s room to be lenient unless the animal is doing a Deoritta prohibition. </ref><br />
#It’s permitted to go biking since that’s not considered a melacha.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22) </ref><br />
<br />
===Is one forbidden to benefit from work that was illegally performed on Chol HaMoed?===<br />
<br />
#If one did violate Chol HaMoed unintentionally, one may be lenient and benefit from the work that day. However, if one violated the Chol HaMoed intentionally, that individual shouldn’t benefit from it forever, and others may benefit from it after the holiday.<ref>S”A 318:1 rules that if one violates [[Shabbat]] unintentionally, the work is prohibited from benefit until after [[Shabbat]] and for intention violations, the work is prohibited for the perpetrator forever and everyone else is permitted after [[Shabbat]]. Magen Avraham 538:2 says that this same prohibitions would apply to someone who violates Chol HaMoed according to those that melacha on Chol HaMoed is s.v. HaMivashel who writes in name of the Gra and Chaye Adam that a Derabbanan Melacha is permitted on [[Shabbat]] itself.) Hilchot Chol HaMoed Zichron Shlomo (pg 15) writes that for this safek one can be lenient based on the fact that the entire prohibition is a rabbinic penalty. However, writes the Hilchot Chol Moed, for an intentional violation, there’s more reason to be strict based on Mishna Brurah 538:16. </ref><br />
<br />
==The Principle Reasons to Permit Melacha==<br />
<br />
#Melacha on Chol HaMoed is forbidden just like [[Yom Tov]], however, there are five major leniencies to permit Melacha on Chol HaMoed: 1) Tzorech HaMoed (work done for a holiday need), 2) Tzorech Ochel Nefesh (work to prepare food), 3) Tzarchi Rabim (work needed for communal purpose), 4) Dvar HaAved (work done to avoid a loss), 5) Poel Shein Lo Mah Yochal (work done by a laborer who doesn’t have food to eat).<ref>Tur 530 writes that all of the melachas of [[Shabbat]] and [[Yom Tov]] apply to Chol HaMoed with five reasons to permit Melacha. This is codified by Biur HaGra 530:1 and Mishna Brurah 530:1. </ref><br />
<br />
===Comparison of the Reasons for which Melacha is Permitted===<br />
{| class="wikitable"<br />
|-<br />
! !!General Holiday Needs!!Making Food!!Communal Need!!Financial Loss!!A Very Poor Worker<br />
|-<br />
|Professional Labor||Forbidden<ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref>||Permitted<ref>Ramban (Likutim on Chol Hamoed s.v. vchen machshirin), Ritva (Moed Katan 9b s.v. oseh isha), Meiri (19a k'shetitbonen), Shulchan Aruch O.C. 533:5, Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted (under certain conditions)<ref>Tosfot Harosh Moed Katan 4b quoting Raavad, Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47).<br />
<br />
Sheloshim Yom Kodem HaChag (vol. 1, p. 168) writes that one may only perform melacha via professional labor for a communal need, provided that all three of these conditions are met: 1) the melakha is l'tzorekh haguf (such as fixing public roads so people don't get hurt or eating/drinking), 2) the community needs it on the holiday itself, and not after the holiday, and 3) one can complete the melakha on the holiday. If one of these conditions is absent, only maaseh hedyot (unprofessional labor) is permitted to accomplish the task (ibid). </ref>||Permitted <ref>Tosfot (10a s.v. tofer), Mordechai (n. 844), Maharshach 1:113, Tiferet Yisrael (Kupat Rochlin 5:5), Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted<ref>Shulchan Aruch O.C. 540:2, 534:3</ref><br />
|-<br />
|Excessive Exertion||Forbidden (see footnote for exceptions)<ref>Chol HaMoed K'Hilchato (perek bet seif 36 & footnotes). Aruch HaShulchan 540:4 forbids great exertion. Pri Megadim M”Z 540:3 permits even great exertion. (Shemirat Shabbat KeHilchata 66:38 adds that the pri megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion. Sheloshim Yom Kodem HaChag (Chol HaMoed p. 163) writes based on Zichron Shlomo that exertion is prohibited whenever the tircha is great relative to the desired outcome. According to this approach, great exertion would be permitted for a great need, and small exertion would be permitted for a small need. But great exertion would not be permitted for a small need. However, Chol HaMoed KeHilchato (perek bet footnote 98) quotes this position of the Zichrom Shlomo and writes that the purpose of his distinction is only to explain contradictions in the poskim and cannot be used to establish new halachic principles. See Chol HaMoed Zichron Shlomo (pg 17). See also Chol HaMoed Zichron Shlomo (pg 17) </ref>||Permitted<ref>Ritva (Moed Katan 8b s.v. oseh isha), Meiri (19a s.v. k'shetitbonen), Biur Halacha (546:5 s.v. kol), Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted<ref>Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Moed Katan 2a, Shulchan Aruch O.C. 537:2, Chol HaMoed Zichron Shlomo (pg 52) </ref>||-<br />
|-<br />
|Work Delayed for the Holiday<ref>Rashi 11a, 12b implies that the definition of someone who plans to do melacha on Chol Hamoed to avoid a loss only includes someone who had the ability to do it before the moed and intended to leave it for the moed. Shulchan Aruch O.C. 538:1 rules that if someone forgot to do the melacha before the moed or was lazy and thought there was time but he ended up without time, he isn't considered as though he planned it for the moed. Gra 538:1 writes that he's only considered as having planned it for the moed if he intentionally plans to do it on the moed. Chazon Ovadia p. 186 cites this from Meiri and Michtam as well. </ref>||Forbidden<ref>Meiri (19a s.v. k'shetitbonen), Aguda (Moed Katan 1:8), Pri Megadim (M"Z 533:1), [https://www.hebrewbooks.org/pdfpager.aspx?req=8020&st=&pgnum=26 Shulchan Atzi Shitim 1:2], Mishna Brurah 541:4, Chol HaMoed Zichron Shlomo (pg 12) </ref>||Permitted<ref>Rosh, Mordechai, Meiri (19a s.v. k'shetitbonen), Shulchan Aruch O.C. 533:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted<ref>Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Moed Katan 11a and 12b, Shulchan Aruch O.C. 538:1, Chol HaMoed Zichron Shlomo (pg 61) </ref>||-<br />
|-<br />
|Paying for the Work||Forbidden<ref>Chol HaMoed Zichron Shlomo (pg 16) </ref>||Permitted but preferable to get a goy <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted<ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted<ref>Shulchan Aruch 540:2</ref><br />
|-<br />
|Working in Public||Professional - forbidden; Non-professional - permitted<ref>Chol HaMoed Zichron Shlomo (pg 23); Shulchan Aruch OC 533:5 writes clearly that melacha for a need of the holiday when done by a professional needs to be in private. Also, Shulchan Aruch OC 540 and 541 give examples of tzorech hamoed that's a melacha of a hedyot and never mention that it needs to be in private. However, Ramban (Chidushim Moed Katan s.v. ulinyan) writes that we don't find the concept of doing the melacha in private on chol hamoed except for a professional working the same way he works all year, but non-professional work for the need of the holiday may be done in public. </ref>||Forbidden for uman<ref>Moed Katan 13b, Shulchan Aruch O.C. 533:7-8, Chol HaMoed Zichron Shlomo (pg 37). </ref>||Permitted<ref>Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52). However, Ramban (Piskei Chol Hamoed s.v. v'l'inyan) writes that working in private is only necessary if there's a concern for a loss, but if it is certain that there's going to be a loss it is permitted to work in public. Also, even if there's a concern for a loss if there's no way to do it in private, it may be done in public. </ref>||Forbidden<ref>Magen Avraham 534:7, Mishna Brurah 534:18. Mishna Brurah 542:7 is lenient for a worker who doesn't have any food to eat to do work in public if he can't do it in private.</ref><br />
|-<br />
|Preparing for after the Holiday||Forbidden<ref>Chol HaMoed Zichron Shlomo (pg 18) </ref>||Forbidden<ref>Chol HaMoed Zichron Shlomo (pg 37) </ref>||Permitted<ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||-||-<br />
|}<br />
<br />
==Tzorech HaMoed==<br />
<br />
#One may do unskilled work on Chol HaMoed for a holiday need. However, skilled work is forbidden even for a need of the holiday.<ref>Shulchan Aruch 540:1, Mishna Brurah 540:1, Biur HaGra 530:1 </ref><br />
#Tzorech HaMoed is only permitted if the work doesn't entail excessive tircha (exertion).<ref>Pri Megadim (E"A 540:5), Mishna Brurah 540:7, and Shemirat Shabbat KeHilchata 66:38 forbid tircha even though a melacha is a tzorech hamoed. Aruch HaShulchan 540:4 forbids great exertion (tircha gedola) for tzorech hamoed. Hilchot Chag Bchag (3:14, p. 75) quotes a dispute if tircha yetera is permitted for tzorech hamoed, but someone who is lenient has what to rely upon. Pri Megadim M”Z 540:3 permits even great exertion for tzorech hamoed. (Shemirat Shabbat KeHilchata 66:38 adds that the Pri Megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion.<br />
<br />
The Mishna (Moed Katan 13a) forbids moving homes on Chol Hamoed and Rashi, Rabbenu Gershom, and Ritva explain that this is forbidden because of tircha. Seemingly, this is forbidden even though it is a melacha for tzorech hamoed. However, Tur and Shulchan Aruch O.C. 535:1 without mentioning tircha clearly write that moving homes is only forbidden if it is not a tzorech hamoed. Mishna Brurah 535:1 quotes Rashi who says that it is forbidden because of tircha. This implies that a tzorech hamoed is permitted even though it is a tircha (unlike Mishna Brurah 540:7). <br />
<br />
The Gemara Moed Katan 5a clarifies that an individual may not dig a hole to hold drinking water even though he needs it, though he may fix an old hole that got clogged. Tosfot 2a s.v. vchotetin explains that unclogging a hole isn't tircha, but digging a new one is. Seemingly, this is a proof that tircha is forbidden for tzorech hamoed. However, this could be rejected by Ramban (Likkutim on Hilchot Chol Hamoed) who explains the case there was where the individual didn't really need the pit for drinking water. It was for drinking water but he could also get the water from a further pit and this was only for convenience.<br />
<br />
Rivav (on Rif m"k 4b) explicitly permits tzorech hamoed even with tircha yeterta (excessive effort). He explains the gemara 5a is forbidden because that is maaseh uman. Ramban (Torat Haadam, Inyan Hakevura s.v. k'sh'iyanti) also seems to permit tzorech hamoed with tircha. However, Ritva (m"k 2a s.v. vha) implies that it is forbidden. Hilchot Chag Bchag 3:14 quotes Meiri (12a and 19a) and Ohel Moed 3:1 as lenient on this question but they seem only to be lenient about ochel nefesh.<br />
<br />
Torat Avraham p. 71 discusses the opinion of Mishna Brurah (537:15, 540:2, 541:13) rejects the proofs that he holds it is forbidden. </ref><br />
#It’s permitted to do an action even if it will involve violating a melacha indirectly if there’s a holiday need. For example, it’s permitted to cut branches in order to make Sachach for the [[Sukkah]] as long as one makes sure to only cut from one side of the tree. Another example, it’s permitted to wash one’s hands over grass.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 18-9), Pitchei Teshuvot 530:1 </ref><br />
<br />
===What’s called a “holiday need”?===<br />
<br />
#Anything where there’s a likely possibility that the work is needed is considered Tzorech HaMoed.<ref>Pri Megadim A”A (intro to 537) writes that even if there is only a doubt if there will be a Dvar Aved one may do work on Chol HaMoed. Hilchot Chol HaMoed Zichron Shlomo (pg 17) writes that it is sufficient if there is a reasonable possibility of a Dvar Aved. However, the Mishna Brurah 537:1 writes that it must seem as being "close to" a Tzorech HaMoed. Shemirat Shabbat KeHilchata 66:34 agrees. </ref><br />
#One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed.<ref>S”A 536:1 </ref><br />
#Fixing a broken object is called a holiday need if the object will be needed, however, if there’s a replacement that can be used instead or one could easily borrow a replacement, fixing the object isn’t a holiday need.<ref>Based on Bet Yosef 534 and Magen Avraham 544:1, Hilchot Chol HaMoed Zichron Shlomo (pg 12) writes that if one can borrow a replacement one must not fix the broken object. </ref><br />
#It’s permissible to vacuum or wash floors that are usually cleaned at least once<ref>Hilchot Chol Hamoed Zichron Shlomo p. 19 is lenient if it is washed or vacuumed once a week to do so it on chol hamoed. However, [https://www.hebrewbooks.org/pdfpager.aspx?req=1485&pgnum=617 Teshurat Shay 2:174] is only lenient if it is cleaned more often than that. </ref> a week.<ref>Chazon Ovadia p. 194, Shemirat Shabbat Kehilchata 66:47, Hilchot Chol HaMoed Zichron Shlomo (pg 19 and 34), Hilchot Chag Bchag p. 233. They quote this same idea from [https://www.hebrewbooks.org/pdfpager.aspx?req=1485&pgnum=617 Teshurat Shay 2:174] is lenient to clean only if it is regularly cleaned more than once a week. [https://www.hebrewbooks.org/pdfpager.aspx?req=210&pgnum=119 Kapei Aharon 41] explains those who are even stricter and don't wash at all. Minchat Yom Tov 104:2 quotes Rav Shlomo Hacohen as lenient in places where they generally wash the floors twice a week. However, Chazon Ovadia himself is lenient to wash the floors even if it isn't washed every week. The Debretziner (Hilchot Chol Hamoed Zichron Shlomo teshuva 14) and Chazon Ovadia argue with the premise of the Teshurat Shay that washing the floor is included in the gezerah of laundering. However, Debretziner forbade vacuuming regularly because that involves tircha and uvda dchol. </ref> It is permitted to sweep on chol hamoed.<ref>It is permitted to flatten the floor of the house on chol hamoed (Moed Katan 10b, Rashi ktav yad s.v. adayta d'ara, Rabbenu Yerucham (4:5, cited by Bet Yosef 537:9), Shulchan Aruch O.C. 540:2, Magen Avraham 540:5). Rashi and Rabbenu Yerucham write that it is permitted to flatten the floors on Chol Hamoed so that a person doesn't trip. Magen Avraham 540:5 adds that it isn't a tircha. Pri Megadim E"A 540:5 writes that it isn't a tircha and also it is a tzorech hamoed. Mishna Brurah 540:7 agrees. However, Eshel Avraham Mbuchach 540:1 and Hilchot Chag Bchag 3:6 argue that it is permitted because it isn't tircha even though it isn't a tzorech hamoed. This is also how Atzi Shitim understood the Magen Avraham, though he disagreed with Magen Avraham (and held like Pri Megadim).</ref><br />
#Some say it’s forbidden to nail a picture to a wall for decorative purposes, while others permit since it involves no skilled work or exertion.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 19-20) </ref><br />
#It’s forbidden to garden, plant, dewed, or move grass on Chol HaMoed. Watering is only permitted if the plant is in danger of dying.<ref>Shulchan Aruch 537:1, Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref><br />
#It’s permitted to pick flowers in order to decorate for the holiday.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21), Chol HaMoed KeHilchato (7:4 pg 234) </ref><br />
<br />
===Simchat Chag===<br />
<br />
#An activity that brings one simcha is considered a holiday need as it’s a mitzvah to have simcha on the holiday. For example, going on a family trip is considered simchat hachag and so it’s permissible to wash one’s car windows or fill up the tank in order to drive to the park.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22), Shulchan Aruch O.C. 536:1 </ref> When it is permitted to drive on chol hamoed, it is fine to drive oneself and it isn't necessary to get a taxi driven by a non-Jew.<ref>Beer Moshe 7:9</ref><br />
#For example, since playing music is considered a simchat hachag, it’s permitted to fix (in an unskilled fashion) an instrument in order to play music for the holiday.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref><br />
<br />
===Preparing from Chol HaMoed to [[Yom Tov]]===<br />
<br />
#It’s permitted to do work for a Tzorech HaMoed from one day of Chol HaMoed in preparation for the other days of Chol HaMoed or for days of [[Yom Tov]].<ref>Pri Megadim 533 M”Z is in doubt whether one may cook from one day of Chol HaMoed for another. However, Kaf HaChaim 533:6 and Hilchot Chol HaMoed Zichron Shlomo (pg 18) rule that it is permissible. Additionally, Hagahot Rabbi Akiva Eiger 539:11, Eshel Avraham 330, and Hilchot Chol HaMoed Zichron Shlomo (pg 18) write that it’s permissible to cook from Chol HaMoed to [[Yom Tov]] including [[Yom Tov]] Sheni of Galiyot. </ref><br />
<br />
===Melacha needed in preparation for a Tzorech HaMoed===<br />
<br />
#Just as unskilled work is permitted for a Tzorech HaMoed, so too it is permitted to do necessary preparations for work that is done for a Tzorech HaMoed.<ref>Magen Avraham 545:25 and Mishna Brurah 545:48 say that preparatory work that’s necessary for a Tzorech HaMoed is permissible such as preparing a quill and ink to write things that are permitted to write on Chol HaMoed. </ref><br />
#For example, one may sharpen a pencil in order to writes a social letter for the Moed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 17) </ref><br />
<br />
===Needs for others===<br />
<br />
#Unskilled work is permitted even for the need of others as long as one isn’t being hired.<ref>S”A 542:1 </ref><br />
#One is allowed to hire a non-Jew to do work that’s permitted for a Jew to perform and it’s permitted to pay the non-Jew for the work.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 16) based on Beiur Halacha 541 s.v. Elah and 542 s.v. Afilu. </ref><br />
<br />
===Examples===<br />
<br />
#For example, if a chair broke, it may be fixed in an unskilled manner is the chair is needed for the holiday, however, if another chair could be used or a chair could be borrowed one shouldn’t fix the chair. Additionally, if it takes carpentry skills to fix the chair or it was broken before the holiday and could have been fixed then, one may not fix the chair.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 12) based on the principles of Tzorech HaMoed. </ref><br />
#For example, it’s permissible to change a tire, jumpstart a car, or change it’s battery if the car will be used for festival purposes.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15, 22) </ref> However, making other car repairs which require skilled work are forbidden to make (unless there’s a financial loss like having to leave your car on the road and having to return for it).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 23), Shemirat Shabbat KeHilchata 66:59, for further analysis see R’ Nebenzahl’s Yerushalayim BeMoadeha pp. 279-282. Chazon Ovadia p. 175 cited by Tiferet 536:4 permits doing melacha to fix a car only if it is maaseh hedyot. This fits the regular rules of tzorech hamoed. [However, Vayan Avraham 17 and Or Letzion 3:24:5 permit fixing the horse for riding even with a maaseh uman. Accordingly, Or Letzion seems to permit maaseh uman to fix a car on chol hamoed. (This opinion is seemingly very hard to justify.)] </ref><br />
#Purely preparatory actions are allowed, provided that they are necessary. Thus, washing a car’s windows or getting gas are permitted. However, preparatory actions that are purposely delayed until Chol HaMoed may not be done on Chol HaMoed.<ref>S.A. 536:1. M.A. there quotes the Maharik that if this was done, the use of the item is forbidden. </ref><br />
#Washing or vacuuming the floor which is usually cleaned once or more times a week is permitted during Chol HaMoed.<ref>Minchat [[Yom Tov]] 104:2 writes that since it’s normal to wash the floor twice a week it’s permissible to wash the floors on Chol Hamoed even if it’s a excessive work, however, scrubbing the floor to remove dirt is forbidden as it involves a melacha and requires excessive effort. Hilchot Chol HaMoed Zichron Shlomo (pg 19) extends this to floors that are cleaned once a week, and permits vacuuming as well. </ref><br />
#One may change the tire of a car if the car is needed for use during the holiday. One may also change the tire for a friend’s car if one isn’t being paid.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15) rules like Sh”t Shevet HaLevi 1:166(3) even though he quotes the Debrinsiner Rav who says that it’s a maaseh uman and involves a tircha. </ref><br />
#Many forbid fishing for pleasure on Chol HaMoed, while some are lenient. If the fish will be eaten one may be lenient.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes in name of the Debreciner Rav that it’s forbidden to fish for pleasure and points out that Rav Moshe Feinstein permits. However many others side are strict including Sh”t Rivevot Efraim 1:356(2) and Chol HaMoed KeHilchato (7:24, p. 244) in the name of Rav Shlomo Zalman Aurerbach, Rav Wosner, and Rabbi Brandsdorfer. He explains that they hold that going on a trip for pleasure and enjoyment isn't a tzorech hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten. See Tosfot Beitzah 12a and Rama 518 who write that playing with a ball for pleasure is a small tzorech yom tov. </ref><br />
##Some hold that any activity that is done for pleasure on Chol Hamoed even if it involves melacha is permitted since that is simchat hachag.<ref>Rav Moshe (Hilchot Chol Hamoed Zichron Shlomo teshuvot n. 13), Rav Elyashiv (Ashrei Haish 3:8:6, v. 3 p. 52). Rav Elyashiv wrote that a person should try to minimize the tircha (exertion) he is involved in. However, if the exertion is pleasurable, such as row boating, it is permitted. Halacha Sheleima (siman 23) is lenient and quotes Hitorerut Teshuva 48 as a proof to be lenient. Yalkut Yosef (Chol Hamoed p. 888) quotes that some poskim are lenient to go fishing for pleasure. In the footnote he cites the dispute between Rav Wosner and Rav Moshe. He doesn't clearly resolve the dispute.</ref> However, many authorities argue that it isn't considered simchat hachag.<ref>Rav Shlomo Zalman Auerbach (Chol Hamoed Khilchato 7:24), Rav Wosner (Mbet Levi Hilchot Chol Hamoed 5783 p. 16), Rabbi Brandsdorfer (Chol Hamoed Khilchato), Hilchot Chag Bchag (p. 183), Debretziner (Hilchot Chol Hamoed Zichron Shlomo teshuvot n. 30), Rivevot Efraim 1:356(2)</ref> Some have a compromise view and permit activities that involve melacha with minimal exertion, but not something that involves exertion like fishing.<ref>Hilchot Chol Hamoed Zichron Shlomo (Biurim 4)</ref><br />
<br />
===Driving===<br />
<br />
# It is permitted to drive for any need of the moed.<ref>Based on Gemara 10a, Shulchan Aruch O.C. 536:1 permits fixing a horse in order to ride for a tzorech hamoed. On this basis, Rav Moshe (Hilchot Chol Hamoed Zichron Shlomo n. 6) and Beer Moshe 7:13 permit driving for any tzorech hamoed. Even though Shulchan Aruch writes that it is only permitted to do melacha in order to ride if he wouldn't usually walk instead of riding, Rav Moshe writes that this doesn't apply to driving for two reasons. One is that nowadays people enjoy driving as opposed to walking. Also, riding a horse is much more similar to walking in how much exertion is involved than driving is like walking. Rav Yaakov Kamenetsky (Hilchot Chol Hamoed Zichron Shlomo p. 22) and Shemirat Shabbat Kehilchata (ch. 66 fnt. 224) agree.</ref> However, it is forbidden to drive if there's no tzorech hamoed.<ref>Rav Moshe (Hilchot Chol Hamoed teshuva n. 6), Beer Moshe 7:13, Shemirat Shabbat Kehilchata (ch. 66 fnt. 224).</ref><br />
# For example, it is forbidden to take driving lessons on chol hamoed.<ref>Beer Moshe 7:13 writes that it is forbidden to take driving lessons on chol hamoed unless it is dvar haaved. The example he has for dvar haaved is someone who is working, needs to drive for work, cannot take off any day from work, and needs to learn how to drive on chol hamoed. In that case he permits taking driving lessons in a secluded place. Otherwise it is forbidden. Hilchot Chol Hamoed Zichron Shlomo p. 22 agrees.</ref><br />
# Some poskim permit washing a car on chol hamoed if it doesn't involve a lot of tircha.<ref>Chazon Ovadia p. 175 cited by Tiferet 536:6 permits in accordance with Shulchan Aruch O.C. 536:2. Piskei Teshuvot 536 is strict based on some rishonim who understand that it is only permitted to comb a horse on chol hamoed because it is helpful for the health of the horse. But Chazon Ovadia is following the Meiri and Rambam who sound like it is permitted just to beauty the horse.</ref><br />
<br />
===Maaseh Uman===<br />
<br />
#For a person who isn't a tailor and isn't adept at sewing, sewing is considered not a Maaseh Uman. However, the average women is proficient at sewing and so is considered an Uman.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) writes that nowadays most men aren’t adept at sewing. </ref><br />
#A skilled worker may sew with a Shinui, meaning, making long stitches and alternating between high and low stitches (forming a zig-zag).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) </ref><br />
#When sewing on a button, many hold that it is a sufficient Shinui to sew it loosely and only use 2 out of 4 holes (such as two diagonal ones). However, some say that it is an insufficient Shinui unless one has no other clothes to wear.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) quotes Rav Yacov Kamenetsky and the Debrinsiner Rav who allow if the action is significantly changed such as it’s loose and one only sews it through 2 holes. Hilchot Chol HaMoed continues to quote Rav Moshe Feinstein who forbids unless there’s no other clothes to wear. </ref><br />
#According to some authorities, it’s never considered a Shinui if a skilled person sews with a sewing machine while others are lenient if one makes a Shinui.<br />
<br />
==Preparation of Food==<br />
<br />
#It’s permissible to do melachot in order to prepare food for the holiday (from one day of Chol HaMoed to another day of Chol HaMoed or from Chol HaMoed to [[Yom Tov]])<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref> even if it involves a lot of effort.<ref>Ramban (Likkutim on Chol Hamoed), Meiri (m"k 19a s.v. k'sh'titbonen), Ohel Moed (m"k 3:1)</ref><br />
#It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed.<ref>S”A 533:1 </ref><br />
#If one has adequate supply of the specific food one shouldn’t cook that food on Chol HaMoed unless the fresher food will be tastier.<ref>S”A 533:1 writes that if one already has flour one should not ground new flour; however, even if one has bread one may cook new bread since hot bread is tastier. Hilchot Chol HaMoed Zichron Shlomo (pg 37) agrees.</ref><br />
#It’s permissible to take wages for [[cooking]] on Chol HaMoed food that’s needed for the holiday, however, it’s preferable to have a non-Jewish cook do it.<ref>Beiur Halacha 542, Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref><br />
#It’s permissible to fish on Chol HaMoed or to pick fruit on Chol Hamoed with intent to eat the fish or fruit. It’s permissible to fish or pick fruit abundantly so that one will be able to choose the choicest among them to eat.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38). S”A 537:15 regarding fruits, Mishna Brurah 533:14, 18 regarding fish. </ref><br />
<br />
===Cooking Extra===<br />
<br />
#One may not cook on Chol HaMoed in order to have food after the holiday, however it’s permissible to cook generously without calculating precisely and if there’s leftovers, it’s permissible to have them after the holiday.<ref>S”A 533:1 </ref><br />
#If one transgressed and did cook for after the holiday it’s still permissible to eat it.<ref>S”A 527:23 rules this regarding [[Yom Tov]] and Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that this is true regarding Chol HaMoed as well. </ref><br />
<br />
===For whom?===<br />
<br />
#It’s permissible to cook for fellow Jews, but one may not do extra work in [[cooking]] for a non-Jew. If one is just adding more ingredients to the pot (not considered extra work for the non-Jew) it’s permissible.<ref>Chayey Adam 106:11, Hilchot Chol HaMoed Zichron Shlomo (pg 36), Shemirat Hamoed Kehilchato (siman 5). Shemirat Hamoed Kehilchato writes that if a Jew has a particular need why he needs to give the non-Jew food for his own benefits then it is permitted to cook for him, however, if he's doing it for the non-Jew, such as if he's inviting him over, it is forbidden. </ref><br />
#It’s permissible to prepare food for guests even though it’s uncertain that they will come (as long as there’s a reasonable possibility).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref><br />
<br />
==Preliminary Preparations for Food==<br />
<br />
#Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]].<ref>S”A 540:7-8, Mishna Brurah 540:27 </ref><br />
#It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort.<ref>Ramban (Likkutim on Chol Hamoed s.v. vchen bmachshirin), Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39). Ramban holds that machshirei ochel nefesh are permitted just like ochel nefesh, even with professional work. However, Raavad (cited by Tosfot Harosh 10a) and Ritva (Moed Katan 10a s.v. darash and 11a s.v. oharei) argue that professional work, such as fixing a mill, is forbidden for machshirei ochel nefesh. Ramban permits that example even though it is professional work. </ref><br />
#However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed.<ref>Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref><br />
#One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref><br />
<br />
==Physical Needs==<br />
<br />
#It’s permissible to do work for the physical needs of a person (Tzarchei HaGuf) on Chol HaMoed even if it involves skilled work or excessive effort.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41). What’s the basis for this leniency? Ritva (Moed Katan 9a s.v. oseh, 14a s.v. veshaar) explains that attending to one’s physical needs is considered Ochel Nefesh. See also Pirush Mishnayot of Rambam (Beitzah 2:4). </ref><br />
#Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a woman may apply [[cosmetics]] or tweeze eyebrow or body hair.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41) </ref><br />
#If one’s only pair of glasses break one may fix it or have a professional optician fix it.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 42), Chazon Ovadia p. 195. Igrot Moshe 3:78 writes that it is permitted to fix one’s glasses on Chol HaMoed. He adds that one could fix sunglasses if one needs them to see outdoors. Shevet HaLevi 4:214 adds that one could even have a professional fix one’s regular glasses if one needs them to see. See Bear Moshe 7:7. </ref><br />
#It’s permissible to have a heater fixed if it’s very cold and an air conditioner fixed if it’s very hot on Chol HaMoed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 43) </ref><br />
#A person who is already sick can go to the doctor for treatment because a treating the sickness is a physical need.<ref>S”A 532:2 writes that it is permitted to treat a sick patient on Chol HaMoed. Mishna Brurah 532:5 adds that even melachot can be performed in order to heal a person on Chol HaMoed. </ref><br />
#It’s permissible to treat a person’s health from illness or preventing a decline in health. However, many forbid doing work for a small ache or pain.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref><br />
#It’s permissible to take [[medications]] on Chol haMoed.<ref>Rif (Moed Katan 4a), Rambam (Hilchot Yom Tov 8:15), Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref><br />
#Some permit a regular medical checkup, whereas others advise avoiding it on Chol HaMoed.<ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Hershel Schachter min 29-30] holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Similarly, Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Chaim Pinchas Scheinberg and Rav Elyashiv concur and explain that just like it is permitted to do Ochel Nefesh on Chol HaMoed even if it is planned for then, it is similarly permitted to go for a checkup even if it is scheduled for Chol HaMoed. He assumes that a checkup is considered in the category of medical attention.<br />
Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Moshe Feinstein saying that one should not have a routine checkup if it does not involve a Melacha such as drawing blood. Igrot Moshe 3:78 writes that the leniency of doing melacha for physical need on Chol HaMoed only applies if a person is in pain or is afraid that not going to the doctor will make the condition worse. However, a healthy person shouldn’t make a dentist appointment on Chol HaMoed since it involves melachot and can be done afterwards. Hilchot Chol HaMoed Zichron Shlomo (pg 62) follows the opinion of Rav Moshe and extends it to any routine medical checkup. Furthermore, Chol HaMoed Zichron Shlomo (pg. 46) quotes Rav Moshe as saying that in order not to degrade the sanctity of the holiday one shouldn’t go for a checkup even if no melacha is involved. </ref> <br />
See [[Healthcare on Chol Hamoed]].<br />
<br />
==Communal Needs==<br />
# It is permitted to do communal needs on Chol Hamoed even if there were planned for Chol Hamoed and even if they involve are professional labor or excessive effort. The work is permitted even in public.<Ref>Moed Katan 2a, Shulchan Aruch O.C. 544:1-2, Mishna Brurah 544:1. The reason that it is permitted even if it is planned for chol hamoed is because otherwise the communal need will not be taken care of as everyone can push it off.</ref> <br />
# Professional labor is only permitted for communal needs under two conditions: 1) the community will benefit from it on Chol Hamoed itself,<ref>Mishna Brurah 544:1</ref> and 2) the community will benefit directly from the labor in a physical way, such as fixing the roads or water sources and not building a shul.<ref>Rashba 4:326, Rama 544:1</ref><br />
# Non-professional labor for communal needs is permitted even if the community will only benefit after the holiday<ref>Shulcan Aruch 544:2, Mishna Brurah 544:1</ref> and even if the benefit isn't a physical benefit, such as construction for a shul.<ref>Mishna Brurah 544:1, Rama 544:1</ref><br />
# Examples of communal needs include: fixing the streets, water aqueducts, marking graves, and fixing a mikveh.<ref>Moed Katan 2a, Shulchan Aruch 544:2. Mishna Brurah 544:4 clarifies that you can fix a mikveh only if it'll be completed on chol hamoed and be needed on the holiday otherwise it is forbidden since it involves professional labor.</ref><br />
<br />
==Avoiding a Loss==<br />
See [[Dvar Ha'aved on Chol Hamoed]] for details on this topic.<br />
# Saving time isn’t considered dvar haaved.<ref>Chol Hamoed Kehilchato p. 286, Chazon Ovadia p. 196</ref><br />
# Doing a melacha on chol hamoed to save time for after the moed that he can use for learning and not doing the melacha will cause him bitul torah is not dvar haaved.<ref>Rav Moshe Feinstein (Hilchot Chol Hamoed Zichron Shlomo teshuva 19), Chol Hamoed Kehilchato p. 286, Chazon Ovadia p. 196</ref><br />
<br />
==Hiring Workers==<br />
#It is prohibited to hire workers to do melacha on Chol HaMoed. This prohibition applies even if the action one is hiring another to do would be permitted if one was doing this activity for oneself or for another free of charge.<ref>Shulchan Aruch O.C. 542:1. Mishna Brurah 542:2 explains that the prohibition is uvda dichol. The Mishna Brurah notes that some poskim permit one to pay a worker to do work if 1) the person cannot perform the work himself, 2) the workers will not do the work unless they are paid, and 3) it is litzorech hamoed. The same idea is found in Ritva 12a s,v. hay. Shulchan Aruch is based on Moed Katan 12a according to Rabbenu Gershom and Rashi. However, Ran (Chiddushim m"k 12a s.v. rav) quotes two opinions about this question. One opinion permits paying a worker for work that is permitted as a tzorech hamoed. </ref> However, if one does not give the worker a set salary and pays him with food that he eats with the owner, then paying a worker on Chol HaMoed would be allowed.<ref>Shulchan Aruch O.C. 542:1 </ref><br />
#If the work is a pressing need to the point that it would cause a substantial loss if not performed (davar ha’aveid), then it would be permitted to hire a worker to perform the work, even if the work is not necessary for the holiday (litzorech hamoed) and involves skilled labor (maaseh uman). In such a case one may even pay the worker.<ref>Rama 542:1 and Mishna Brurah 542:5. The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. Mishna Brurah 540:2 states that if it would only be a minor loss, one may only do non-skilled labor (maaseh hedyot) to prevent the loss.</ref><br />
#One may hire a worker who has nothing to eat in order that he will be able to sustain himself.<ref>Shulchan Aruch 542:2. The Mishna Brurah there cites the Magen Avraham as saying that if the poor person has bread and water, then it is prohibited to employ him. Magen Avraham 534:7 writes that ideally one should only employ such a person in a private setting because other people may not know that this poor person has a special exemption to do melacha on Chol HaMoed.</ref><br />
#Someone who has no food at all, or one who has food but does not have his needs for the holiday (tzorchei hamoed), is considered someone who has no food and is allowed to work on Chol HaMoed.<ref>Mishna Brurah 542:7. See the Magen Avraham cited by the Mishna Brurah who holds more stringently and says that if one has bread and water, one may not work on Chol HaMoed. </ref><br />
#If one stipulates with a non-Jew that the non-Jew should do work for him after Chol HaMoed, but the non-Jew starts the work immediately during Chol HaMoed, one need not stop the non-Jew because he instructed the non-Jew that he should perform the work after the moed.<ref>Rama 543:3 as explained by M.B 543:11</ref><br />
<br />
==Taking a Haircut==<br />
<br />
#It’s a mitzvah to take a haircut on Erev [[Yom Tov]].<ref>Shulchan Aruch O.C. 531:1 </ref> Some say that it is acceptable to take a haircut within 30 days of the holiday and that's considered sufficiently close to the holiday to indicate that he cut his hair in honor of the holiday.<ref>Pri Megadim M"Z 531:1, Shaar Hatziyun 531:1</ref><br />
#It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday.<ref>Shulchan Aruch O.C. 531:2. <br /><br />
The Mishna in Moed Katan 13b lists the people who are permitted to shave on Chol HaMoed. The list includes those who were unable to do so before Yom Tov such as someone who just arrived from his travels abroad. The Gemara on 14a explains that the reason that the Rabbis forbade shaving on Chol HaMoed is to encourage people to shave in honor of Yom Tov before Yom Tov. If one were allowed to shave on Chol HaMoed, we are concerned that he would not shave on Erev Yom Tov and he would enter Yom Tov unkempt. Shulchan Aruch O.C. 531:1 writes that it is a mitzvah to shave before Yom Tov and in 531:2 records the prohibition to shave on Chol HaMoed. </ref> It’s forbidden to take a haircut even if one took one before the holiday.<ref>Shulchan Aruch O.C. 531:2. <br /><br />
Rabbenu Tam (cited in Tur 531) held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply. The Tur himself rejects this logic for two reasons: 1. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so. Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself.<br />
S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatam Sofer 154 writes that the Nodah Biyehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref><br />
#Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well.<ref>S”A 531:3 </ref><br />
#Chazal made a few exceptions and permitted certain people to cut hair on Chol HaMoed including: a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Chol Hamoed or late on Erev Yom Tov and was unable to cut one’s hair of Erev [[Yom Tov]], and one who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to shave before the holiday).<ref>S”A 531:4, Hilchot Chol HaMoed Zichron Shlomo (pg 27) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private.<ref>Shulchan Aruch O.C. 531:5 quoting Ramban and Mordechai </ref><br />
##Nowadays there is no leniency to permit haircutting for someone who came back from a trip overseas before Yom Tov or on Chol Hamoed.<ref>Rav Elyashiv (cited by Dirshu 531:7) and Ish Matzliach (cited by Tiferet 531:15) conclude that there is no leniency of someone who comes from overseas before Yom Tov or on Chol Hamoed. The reason is that it is possible to cut one's hair in the country where a person was travelling. Also, travel doesn't take so long. This is evident in Mishna Brurah 531:12 who writes that it is only a leniency for someone who came from a very far trip and it is known to everyone that he couldn't cut his hair before Yom Tov. That doesn't really exist today. Also, Mishna Brurah 531:13 writes that if a person came in from overseas and was in another city before he came home before Yom Tov it is forbidden to for him to shave on Chol Hamoed. The reason is that he could have shaved in that other town. This is the basis for Rav Elyashiv's ruling.</ref><br />
#Cutting one’s hair for medical reason is permissible.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21 </ref><br />
#It is permissible to comb or wash one’s hair even though hairs will be pulled out.<ref>Mordechai (Moed Katan 839), Rama O.C. 531:8, Aruch Hashulchan 531:8, Yalkut Yosef (Moadim pg. 517), Shemirat Shabbat Kehilchita (vol 2. 66:32) </ref><br />
<br />
===Women and Children===<br />
<br />
#This prohibition applies both to men and women,<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26), Mishna Brurah 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it causes them discomfort.<ref>In Moed Katan 14a, Shmuel permitted a parent to cut the hair of his child on Chol Hamoed. There are two versions whether this applies only to a baby born on Chol Hamoed or any child. Rosh (m"k 3:2) and Rambam (Hilchot Yom Tov 7:19) rule like the lenient version of Shmuel. Therefore, Shulchan Aruch O.C. 531:6 permits haircutting for a child. <br />
<br />
Nemukei Yosef (Moed Katan 7a s.v. katan) writes that it is only permitted to cut a child's hair if it is causing them discomfort. Magen Avraham 531:8, Mishna Brurah 531:15, Aruch Hashulchan 531:6, and Kaf Hachaim 531:26 codify the Nemukei Yosef. Shulchan Gavoha (cited by Or Letzion 3:24:1) disagrees and holds that it is permitted even if the child is not in discomfort. <br />
<br />
Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. </ref><br />
#It is permitted to perform an upsherin on Chol Hamoed even if it is delayed.<ref>Shaare Teshuva 531:2 quotes the Gan Hamelech who allows an Upshirin on Chol Hamoed for a baby whose third birthday falls out on Chol Hamoed Sukkot or Pesach. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. Kaf Hachaim 531:30 and Piskei Teshuvot 531:3 agree. Or Letzion (3:24 fnt. 1) notes that it is questionable why it is permitted to have an upshiring according to Nemukei Yosef who doesn't allow cutting a child's hair unless he's in discomfort. Divrei Yatziv (Likutim 93) writes that since an upsherin is a minhag it is the equivalent of a child who is discomfort and it is permitted to cut his hair. </ref><br />
#Some poskim are strict to forbid fixing a wig on Chol Hamoed.<ref>Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient. </ref><br />
#A woman may remove other hair on her body besides for on her head.<ref>Shulchan Aruch O.C. 546:5, Aruch Hashulchan 531:8 </ref><br />
<br />
===Shaving on Chol HaMoed===<br />
See the full article about [[Shaving on Chol Hamoed]].<br />
#In general, it is forbidden to shave on Chol HaMoed unless it jeopardizes his job.<ref>Moed Katan 13b, Shulchan Aruch O.C. 531:1, Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref><br />
#Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) there's a great need or is pained by not [[shaving]]. Also, one who relies on this only to look presentable should not be protested.<ref>*Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatom Sofer 154 writes that the Nodeh BeYehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a biblical prohibition of [[shaving]] with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency.<br />
*Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed.<ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency<ref>Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim.<ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref><br />
#A man may trim his mustache even if it does not interfere with his eating.<ref>Shulchan Aruch O.C. 531:8, Mishna Brurah 531:21, Kaf Hachaim 531:39 </ref><br />
<br />
==Nail Cutting==<br />
<br />
#Ashkenazim hold that it’s forbidden to cut one’s nails normally on Chol HaMoed, while Sephardim hold that it is permissible.<ref>S”A 532:1 holds it’s permissible, while the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</ref><br />
#If one cut one's nails on Erev [[Yom Tov]] one may cut them on Chol HaMoed.<ref>Magen Avraham 532:1, Mishna Brurah 532:2 </ref><br />
#It’s permissible to cut one’s nails with one’s hands or teeth.<ref>Mishna Brurah 532:3 </ref><br />
#If one usually cuts one’s nails on Erev [[Shabbat]], it’s permissible to cut them on Chol HaMoed Erev [[Shabbat]].<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1812&pgnum=64 Nachalat Shiva 57], Ba'er Hetiev 532:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30), Kaf Hachaim 532:5, Chazon Ovadia (p. 194). However, Shaarei Teshuva 468:1 quotes Shvut Yaakov 1:17 who disagrees and forbids this. </ref><br />
#It’s permissible for a woman to cut her nails before going to the mikveh.<ref>Rama 532:1 </ref> If a man has the custom to go to the mikveh before every Shabbos, some poskim permit cutting nails.<ref>Shu”t Nachalat Shivah (Chelek 1, Siman 57). Shevut Yaakov disagrees (Chelek 1, siman 17 cited by Shaarei Teshuva siman 468:1).</ref><br />
#Whenever it is permissible to cut one’s hair on Chol Hamoed, it is also permissible to cut one’s nails.<ref>Magen Avraham 532:1, Mishna Brurah 532:2, Aruch HaShulchan 532:2 </ref><br />
#It is permissible to cut one’s nails for medical reasons.<ref>S”A 532:2 </ref><br />
#It is permissible to cut one’s nails if they are making it difficult to put on shoes.<ref>Rav Nissim Karelitz - Chut Hashani Chol HaMoed pg.227. Because he writes that the gezeira against cutting nails was so that one does not plan to cut them after the holiday starts and enter the holiday looking disgusting/unkempt. But in this case the cutting is in order to fix the nails, and one can therefore rely on the opinions that allow cutting nails on Chol HaMoed.</ref><br />
<br />
==Laundry==<br />
===Washing Machines===<br />
# The poskim hold that the prohibition against doing laundry on chol hamoed applies today even though it is easy to do laundry in a washing machine. The reason is that the prohibition wasn't because of working on chol hamoed. It was enacted in order to ensure that a person prepares for the holiday properly and has clean clothing and doesn't save the laundry for chol hamoed.<ref>Rav Moshe Feinstein (Hilchot Chol Hamoed Zichron Shlomo teshuva 9), Yabia Omer 7:48, Shemirat Shabbat Kehilchata 66:65, Or Letzion 3:24:2, [https://www.hebrewbooks.org/pdfpager.aspx?req=1081&pgnum=277 Rivevot Efraim 1:354:1], [https://ph.yhb.org.il/plus/12-11-11/ Peninei Halacha (Moadim 11:11:4)], Hilchot Chol Hamoed Zichron Shlomo p. 30, Shemirat Hamoed Kehilchato p. 358. </ref><br />
# If someone did all of their laundry before the holiday and now they don't have clean clothing a minority opinion in the poskim allows doing laundry in a washing machine, while most forbid it.<ref>[https://ph.yhb.org.il/plus/12-11-11/ Peninei Halacha (Moadim 11:11:4)] quotes several who hold that if one cleaned all of one's clothing before chol hamoed and now they're dirty to be able to launder them on chol hamoed. These poskim include [https://www.hebrewbooks.org/pdfpager.aspx?req=21155&st=&pgnum=209 Chemda Genuza of R' Shalosh 2:55], Migdal Sofim 3:30, and Chevel Nachalato 11:19. He also quotes Rav Liyor in Dvar Chevron OC 545 who held this approach but is hesistant to rule like that without the approval of the gedolei hador. Peninei Halacha concludes that majority of the poskim do not allow it. Shemirat Hamoed Kehilchato p. 358 is stringent.</ref><br />
===Adding to the Load===<br />
# If someone is running a load of permitted clothing such as children clothing one may not add to the load more clothing that otherwise would be forbidden to clean.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32) citing Rav Moshe Feinstein, Shemirat Shabbat Kehilchata ch. 66 fnt. 254, Yabia Omer 7:48, [https://ph.yhb.org.il/plus/12-11-11/ Peninei Halacha (Moadim 11:11:5)], [https://www.yutorah.org/lectures/1101852 Rav Mordechai Willig (Chol Hamoed Shiur 20 min 61)]. Peninei Halacha cites this from Rav Elyashiv in Mivakshei Torah p. 471, Or Letzion 3:24:2, Chazon Ovadia p. 199, Tefilla Lmoshe 2:24, Chut Shani p. 237, Piskei Teshuvot 534:32, and Chol Hamoed Khilchato 5:18. The only lenient opinion he quotes is Shevivei Esh Moadim v. 2 p. 294.</ref><br />
<br />
===Clothing, Towels, Tableclothes===<br />
#It’s forbidden to launder clothing, towels, linens, or tablecloths on Chol HaMoed as the rabbis prohibited this so that people would prepare properly before the holiday.<ref>Gemara Moed Katan 14a, Shulchan Aruch O.C. 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 34). The Mishna (13b) states that it is forbidden to launder clothing on Chol HaMoed. Even though it should have been considered a need of the holiday and permitted, Chazal (Gemara Moed Katan 14a) made a specific gezerah not to do laundry on Chol HaMoed lest one neglect to prepare properly for the holiday and not launder his clothing until the holiday comes. Shulchan Aruch 534:1 codifies this as halacha. </ref> It’s also forbidden to launder clothing in a washing machine.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 30). Rav Ovadia Yosef (Yabia Omer 7:48:1) writes that it is forbidden to do laundry with a laundry machine on Chol HaMoed since the reason of Chazal, to prevent a person from being unprepared for the holiday, still applies whether or not it takes a lot of effort. Shemirat Shabbat KeHilchata 66:63 agrees. </ref><br />
<br />
===Undergarments and Socks===<br />
<br />
#It is permitted to launder socks and stockings on chol hamoed if they got dirty. It is better to buy new ones and wash the dirty ones. It is better to wash them by adding them to a load with children clothing rather than wash them by themselves.<ref>Shemirat Shabbat Kehilchato 66:66, Hilchot Chag Bchag p. 225, Shraga Hameir 7:43. This also seems to be the view of Chazon Ovadia p. 198. However, Hilchot Chol Hamoed Zichron Shlomo p. 32 quotes the Debretziner who was strict not to launder even socks and underwear. He writes that usually the only recourse for someone whose clothing got dirty is to buy new ones. In a case where a person doesn't have enough he should ask a competent posek. </ref><br />
#Some poskim allow cleaning an adult's undergarments if they were all cleaned before the holiday and then because they frequently get sweaty or dirty need to be laundered and there aren't any other available, can be washed in the washing machine on Chol Hamoed.<ref>Yalkut Yosef 534:8 based on Magen Avraham 534:2 and Shraga Hameir 7:43:3. Chazon Ovadia p. 198 permits laundering undershirts if a person changes them daily if he doesn't have clean ones. Shevet Halevi 8:124:2 writes that he would only permit laundering undershirts on chol hamoed if a person is really bothered by not having the undershirt laundered, such as by having worn it for a few days without laundering it. [https://he.wikisource.org/wiki/%D7%97%D7%91%D7%9C_%D7%A0%D7%97%D7%9C%D7%AA%D7%95_%D7%99%D7%90_%D7%99%D7%98 Chevel Nachalato 11:19:2] argues that today many people are bothered to wear an undershirt that they already wore once. </ref> However, some poskim are strict and forbid laundering undershirts.<ref>Hilchot Chag Bchag p. 226 quotes that Rav Elyashiv forbade laundering undershirts which get dirty every day and he should just buy new ones.</ref><br />
#Similarly, a niddah who needs to change her white underwear for [[Shiva Nekiyim]] and doesn't have enough can launder it on Chol Hamoed.<ref>Yalkut Yosef 534:6 based on Meiri Moed Katan 14a</ref><br />
<br />
===Sheets and Towels===<br />
<br />
#One may launder guests' sheets and towels on Chol HaMoed if he had guests the first days and he needs them clean for more guests for chol hamoed or the second days.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=890&st=&pgnum=13 Beer Moshe 7:8] permits cleaning guests' sheets if they are necessary for more guests on the second days. He adds that it is proper to buy new sheets for the guests for the second days rather than do laundry on the sheets from the first days. Similarly, [http://www.shemayisrael.com/parsha/ostroff/archives/shabbos6_21.htm Weekly Hilchos Shabbos Shemini] based on Shemirat Shabbat KeHilchata (66 note 263). Mishna Brurah 534:6 explains that it is permitted to launder clothing that get dirty all the time since it is evident that even if one were to clean in advance of the holiday, they would need to be cleaned again on the holiday. Similarly, Chaye Adam adds that it is permitted to clean a handkerchief that gets dirty frequently. Shemirat Shabbat KeHilchata (66 no. 263) writes that as an application of this Mishna Brurah one is permitted to launder towels and guest sheets on the holiday since those are frequently cleaned on a regular basis. Interestingly, Shevet HaLevi 8:124 is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort. </ref><br />
#It is permitted to clean sheets in a hospital and hotels on chol hamoed.<ref>Chazon Ovadia p. 198</ref> <br />
#It is permitted to clean towels in a mikveh on chol hamoed.<ref>Shemirat Shabbat Kehilchata 66:67</ref><br />
<br />
===Sick===<br />
<br />
#Chazal did not make an exception for someone who was sick and was unable to do laundry before the holiday and forbid him as well.<ref>Mishna Brurah 534:2, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref><br />
<br />
===Extenuating Circumstance===<br />
<br />
#Chazal made a few exceptions and permitted certain people to do laundry on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to do laundry all of Erev [[Yom Tov]], and someone who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to do laundry before the holiday).<ref>Shulchan Aruch O.C. 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref> Those who Chazal permitted to cut one’s hair should do so in private.<ref>Rama 534:1 </ref><br />
#If someone has only one suit and it got dirty on the first days of yom tov he can clean it for Shabbat or the second days of Yom Tov.<ref>Or Letzion 3:24:3, Hilchot Chag Bchag (p 222 5:19 fnt. 27). The logic is that wearing weekday clothing on Shabbat and Yom Tov is not considered an alternative. Therefore, it is considered as though he only has one clothing, in which case chazal permitted him to launder his clothing (Moed Katan 18a, Shulchan Aruch O.C. 534:1). Although some rishonim forbade this nowadays since it isn't clear that he only has one clothing, some are lenient (see Mishna Brurah 534:9).</ref><br />
<br />
===Women===<br />
<br />
#It’s permissible for a women to launder her support hose, nursing bras, and white underwear if she becomes Niddah on Chol HaMoed if she has insufficient to last for the whole holiday.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32-3) </ref><br />
<br />
===Dry Cleaning===<br />
<br />
#Dry cleaning is also forbidden like [[laundering]]. If one’s only suit became so soiled that it’s impossible to worn, some permit it to be dry cleaned, and one should consult a competent rabbinic authority.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) citing Shemirat Shabbat Khilchata 66:72</ref><br />
<br />
===Removing a Stain===<br />
<br />
#Many poskim permit cleaning a stain in clothing that one needs to wear on the moed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33). Rav Moshe Feinstein (Igrot Moshe 5:36:1) writes that cleaning a stain is considered a simple task (melechet hedyot) and does not constitute actual laundry which Chazal forbade. However, giving clothing to a laundromat is forbidden even if it is a simple task. Chazon Ovadia (Yom Tov p. 200) agrees. Shemirat Shabbat Kehilchata 66:72 and Hilchot Chol HaMoed Zichron Shlomo (pg. 33) also allow one to clean a stain if one does not have other suitable clean clothing. Rav Nissim Karelitz in Chut HaShani (Chol HaMoed p. 238) however, does not allow one to wash out a stain unless one is wearing the clothes and one does not have other clothes to wear. Hilchot Chag Bchag p. 214 quotes Rav Elyashiv as lenient. Chol Hamoed Khilchato (ch. 5 fnt. 86) quotes Rav Wosner as strict. </ref><br />
#If a garment has a tough stain that won’t be removed if one waits until after the holiday, cleaning is permissible.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33), Shemirat Shabbat Kehilchata 66:72 </ref><br />
<br />
===Ironing, Making Pleats, and Polishing===<br />
<br />
#Ironing is permissible but pressing by a professional is forbidden.<ref>Or Letzion 3:24:4, Hilchot Chol HaMoed Zichron Shlomo (pg 33-4) </ref><br />
#Making pleats in a skirt or pants is forbidden.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref><br />
#Many poskim permit polishing one's shoes on Chol HaMoed, though some forbid it. Everyone permits brush them off.<ref>Rav Moshe Feinstein (Hilchot Chol Hamoed Zichron Shlomo teshuva 4), Yabia Omer 1:32, and Or Letzion 3:24:4 permit polishing shoes on Chol Hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 34) quotes that most poskim permitted polishing shoes. </ref><br />
<br />
===Children's Clothing===<br />
#If children’s clothing got dirty, it is permissible to launder the clothing that is necessary for the moed.<ref>Mishna Brurah 534:11 and Aruch HaShulchan 534:8. Rav Shlomo Zalman Auerbach in Shulchan Shlomo 534:3 says that this age is until at most 6 or 7 years old. Tiferet 534:7 quotes Rav Sheinberg (Avnei Yishpeh 1:104) who said that there's no specific age and it depends on the child. </ref><br />
#It is permitted to clean the children's clothing that are necessary for the rest of the moed all together in one load, rather than one clean the ones that are necessary right then.<ref>Minchat Yitzchak 8:50:2, Yabia Omer 7:48, Hilchot Chol Hamoed Zichron Shlomo p. 32, Hilchot Chag Bchag p. 229-230. He explains that it is minimizing the tircha and melacha by doing it together and that's better than only doing what is immediately necessary. Even though Rama 534:6 writes that a person should only clean the children's clothing one at a time as necessary, here it is permitted since doing it one at a time will be more tircha and melacha. Rav Ovadia permits doing all the clothing in one load because it minimizes tircha and melacha and also the children's clothing get dirty quickly.</ref><br />
#If someone is going with their children to their parents or another place some poskim hold that one should bring as many of the children's clothing as they own in order that they won't have to launder them on chol hamoed,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=890&pgnum=14 Beer Moshe 7:9], Rav Nissim Karelitz (cited by Tiferet 534:9)</ref> while others are lenient if it is a difficulty.<ref>Hilchot Chol Hamoed Zichron Shlomo quoting Rav Moshe Feinstein (teshuva 7-8), Shemirat Shabbat Kehilchata ch. 66 fnt. 255, Rav Meir Mazuz (cited by Tiferet 534:9)</ref><br />
#It isn't necessary to buy extra clothing before the moed to avoid having to launder children's clothing on chol hamoed.<ref>Rav Moshe Feinstein (Hilchot Chol Hamoed Zichron Shlomo teshuva 7), [https://www.hebrewbooks.org/pdfpager.aspx?req=890&pgnum=14 Beer Moshe 7:9]</ref><br />
<br />
==Moving Houses==<br />
<br />
#It is forbidden to move homes on Chol Hamoed.<ref>Based on Moed Katan 13a, Shulchan Aruch O.C. 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. S”A writes that it’s only forbidden to move from one courtyard to another, however within the same courtyard it’s permitted. Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes in name of the Drinsiner Rav that since nowadays people have many possessions and moving always involved exertion it’s forbidden in any manner. Shemirat Shabbat KeHilchata 68:24 (footnote 86) seemingly disagrees with this and yet leaves the leniency of moving within the chetzer out of the halachas probably because nowadays we don’t have groups of houses in small courtyards.</ref><br />
#Nonetheless, if it’s intolerable to live under present conditions, there’s a loss of money one may certainly move homes. However, if one is moving from a rented house to one that one owns, or from a home which one splits with others to live in one’s own home there’s room to be lenient and preferably one should ask a rabbinic authority.<ref>Shulchan Aruch 535:1 writes that one may not move homes from one courtyard to another, however, in 535:2 he permits if one is moving from someone else’s home to one’s own home. Mishna Brurah 535:7 explains that moving to one’s own home is permitted because it’s a Simcha for him, yet, it’s not permitted if one is just moving from a ugly or small house to a nicer or bigger one. Shaar Tzion 535:5 writes that the same leniency would be true if one is moving from a joint home to one’s own home. Shemirat Shabbat KeHilchata 68:24 quotes this as halacha. However, Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes that one shouldn’t move unless there’s more serious needs such as if the living conditions are intolerable or there’s a loss of money. Mishna Brurah 535:7, Hilchot Chol HaMoed Zichron Shlomo (pg 7), and Shemirat Shabbat KeHilchata 68:24 write that each case should be judged by a rabbinic authority. </ref><br />
#One may not set aside time to move around and organize inventory for business on Chol Hamoed.<ref>Shevet Halevi 6:67 writes that moving around and organizing business inventory is a tircha and forbidden just like it is forbidden to turn over one's fruit unless they're going to rot. Another proof is that it is forbidden to bring utensils back from a worker on Chol Hamoed. Also, it is forbidden to move one's residence from place to place because of tircha.</ref><br />
#It is forbidden to contract a house to be built on Chol Hamoed.<ref>Shulchan Aruch OC 543:2 writes that one can't contract a house to be built by a non-Jew on Chol Hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 100) writes that if the custom is that everyone contracts their house to be built with a contract (kablanut) and not by individual day workers (sachir) it is a discussion if it can be built on Chol Hamoed and a person must ask a posek if they can rely on that leniency.</ref><br />
#It is permitted to pack and take home suitcases and bags that he took with him for the first days when he is traveling to another place or home on chol hamoed.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=890&pgnum=64 Beer Moshe 7:85] explains that this isn’t considered like moving residences.</ref><br />
<br />
==Buying and Selling==<br />
<br />
#One is not permitted to purchase or sell an item that will not be needed for the festival.<ref>M.B 539:1 writes that buying and selling is forbidden on Chol HaMoed because it is burdensome. The Levush 539:1 writes that if a sale or purchase comes his way that will provide him great gains he can undergo the transaction in private, as long as he ensures to spend more than he would have otherwise from the funds he receives from the transaction to add to the joy of the holiday. The Aruch Hashulchan 539:3 explains that it is because the atmosphere of the day is supposed to be one of joy and involved with Torah and one may get caught up in doing business and shopping that it will become like a normal day.<br />
S.A 539:12 forbids transactions not needed for the moed; however, the Rama writes that one may purchase items which are not needed for the Yom Tov in private. M.B 539:43 limits this leniency to items one will not be able to acquire at a discounted price after the festival because, as explained by M.B 539:18, this is similar to dvar heaved.</ref><br />
#One is permitted to buy or sell if by not undergoing the transaction he would experience a loss.<ref>Shulchan Aruch OC 539:1. An example would be if a lock broke you would be able to replace it so that the items inside will not be stolen. A dvar heaved is something that is already considered yours and there is a fear that you will lose it if you do not act.</ref> Accordingly, if there is an opportunity such as a sale that is passing and the sale will not happen again, one may purchase the object at the discounted price.<ref>Chol HaMoed by Rabbi Dovid Zucker/ Rabbi Moshe Francis pg 101. However it is better for one to wait, if the sale will happen again.</ref><br />
#One may purchase or sell something that is generally bought or sold for the festival even in public.<ref>S.A 539:10. Chol HaMoed By Rabbi Dovid Zucker/ Rabbi Moshe Francis p105 quotes a machloket regarding whether one is allowed to buy more than is necessary for the festival. </ref><br />
#One may not return an item unless one would not be able to return the item after the festival.<ref>Chol HaMoed p. 108 cites Rav Moshe Feinstein who says that one may not return for a refund. However, if by waiting one will no longer be able to return the object this is considered a dvar heaved and may be returned. </ref><br />
#One should not shop online during Chol HaMoed unless no money is being paid.<ref>Chol HaMoed p. 108 </ref><br />
#If one traveled during the moed and found a unique object that he will not be able to find when he returns from his trip, he may purchase such an item.<ref>Chol Hameod p 106-107 Rav Moshe Feinstein says that this is considered a dvar heaved because it will save him the trip in the future. However, Rav Moshe says that it is better for one to extend his trip until after the Chag. This leniency only applies if he will not be returning to this city after the festival. Similarly, if a child is visiting a parent during Chol HaMoed and the parent will buy the item for the child, whereas if the parent does not purchase the item, the child will have to buy it himself this is considered a dvar heaved and one may allow his parents to buy it for him on Chol HaMoed.</ref><br />
#One is permitted to make a sale if he is poor and the sale will provide him with more money that he can spend for the moed.<ref>Shulchan Aruch OC 539:4. Here the S.A is discussing someone who does not have enough money to spend for Yom Tov, not merely someone who has stingy, but would spend more if he had more money. </ref><br />
<br />
=== Bringing Items to and back from a Professional ===<br />
#One should not pick up an item from a store even if one ordered it before the holiday and even if the store is a non-Jewish store.<ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3, Mishna Brurah 534:16 explains that some say it is because of tircha (unnecessary effort) to pick up something at the store and some say it is because it is going to look like it was commissioned to be done on chol hamoed. According to the last reason it is forbidden even if it is at a non-Jewish store. Chol HaMoed p. 107 agrees.</ref> If the item is necessary for the holiday it can be picked up on Chol Hamoed.<ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3</ref> If it is necessary for a mitzvah item even if it isn't a tzorech hamoed it can be picked up on Chol Hamoed.<ref>Mishna Brurah 534:15 citing the Pri Megadim</ref><br />
#It is forbidden to bring an item to a professional on chol hamoed even if it is something that is necessary for the moed.<ref>Bach 534 is strict to forbid bringing a kli to a professional on chol hamoed even if it is necessary for the moed. [https://www.hebrewbooks.org/pdfpager.aspx?req=38213&st=&pgnum=130 Shita Talmid L'Ri Mparis 13b] and Meiri 13b agree. Mishna Brurah 534:15 quotes this from Bach and Eliya Rabba 534:6. Hilchot Chag Bchag p. 345 agrees. Therefore, Hilchot Chag Bchag and Tiferet 534:14 quoting Chiko Mamtakim write that it is forbidden to bring a car to a mechanic on chol hamoed. However, Maamar Mordechai 534:4 argues that it is permitted since it is a tzorech hamoed. Kaf Hachaim 534:21 quotes Maamar Mordechai. <br />
<br />
Why is there a prohibition to bring kelim to a bet hauman on the moed for a tzorech hamoed? Hilchot Chag Bchag explains that it is a concern that people will think that you asked the uman to do melacha for after the moed. Hilchot Chol Hamoed Khilchato (ch. 8 fnt. 61) writes that there's a concern that people will think you asked the uman to do melacha in a prohibited fashion, such as maaseh uman for tzorech hamoed. The practical difference between these approaches is that Hilchot Chol Hamoed Kehilchato would permit bringing to an uman kelim for ochel nefesh since there maaseh uman is permitted.<br />
<br />
See Hilchot Chol Hamoed Zichron Shlomo p. 102 who permits bringing clothing to a dry cleaner on chol hamoed to do for after the moed. However, seemingly this is in contradiction to Mishna Brurah 534:15. </ref><br />
<br />
==Traveling==<br />
<br />
#Taking a trip for pleasure is considered a legitimate festival need and thus may be done on Chol HaMoed <ref>S.A. 536:1. It is problematic, however, to engage constantly in pleasure trips without enjoying the Moed through festive meals and Torah; see Kol Bo and M.B. 530:2.</ref><br />
#Modes of transportation that are forbidden on a Torah level on Yom Tov (e.g. a car) may not be used on Chol HaMoed without need, <ref>As a basic extension of the laws of the Chol HaMoed. However, R’ Moshe Feinstein (Piskei Halachos 6) permits the use of a car even for walkable distances.</ref> while other modes of transportation (e.g. a bicycle) may even be used without need.<ref>Mo’adei Hashem 34. See Rama 536:1 for the parallel case of riding an animal. </ref><br />
<br />
==Writing==<br />
<br />
#Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). <br /><br />
The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for a need of the holiday or a public need that isn't for the holiday to alter the way in which one writes.<ref>Rama 545:1 and 545:5, Magen Avraham 545:21, Mishna Brurah 545:5 and 34. Mishna Brurah explains that it means that they wrote everything on a slant.</ref><br />
#Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money. </ref><br />
#Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref><br />
#It is permissible to take notes in a vocational course, write homework for school, or to write a bank deposit because of a concern of a loss.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 76-77) </ref><br />
#Some permit using a copy machine (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit in order to prevent a loss.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) quotes Rav Moshe as permitting and Rav Yacov Kamenetsky as forbidding. </ref><br />
#It’s permissible to use a tape recorder on Chol HaMoed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref><br />
#If a person has a nuance in Torah he is permitted to write it down so that he doesn't forget it.<ref>Shulchan Aruch O.C. 545:9, Mishna Brurah 545:47. Taz 545:13 writes that his father-in-law wrote the Bach on chol hamoed. Radvaz 1:357 permits a rabbi to write a teshuva on chol hamoed because of tzarchei rabbim and dvar ha'aved. </ref><br />
#If a sefer torah is invalid and the congregation needs it for ''[[Kriyat HaTorah|kriyat hatorah]]'' it may be fixed on chol hamoed.<ref>Shulchan Aruch O.C. 545:2. From the Bet Yosef it appears that the leniency is based on the fact that it is included in tzarchei rabbim, communal needs. This is also the view of Magen Avraham 545:4. Gra 544:1 asks that Rashba (cited by Rama 544:1) holds that communal needs are only permitted if it is a physical need and not a spiritual one. Chayey Adam 111:1 (and Nishmat Adam 106:2) answers that the reason it is permitted to fix a sefer torah that is necessary is because of dvar ha'aved, a concern for loss. The loss of the mitzvah of kriyat hatorah is sufficient to permitted professional work necessary to fix the torah. </ref><br />
<br />
===Typing===<br />
<br />
#Some consider typing on a computer like non-professional writing and so it’s permissible if there’s a ‘need of the holiday’. However, some consider typing like professional writing which is only permissible is there’s a public need, a loss of money, or a passing mitzvah.<ref>The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and Shulchan Aruch O.C. 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. Shulchan Aruch O.C. 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. A very practical question to ask is how this halacha translates to typing on a computer. Is that considered like regular writing or professional writing?<br />
<br />
*Rav Ovadia Yosef (Sh”t Yabia Omer 8:48:5) writes that typing on a computer is considered non-professional writing and would permit typing up divrei torah one might forget or sending greetings for a holiday need. Rav Elyashiv (cited by Hilchot Chag Bchag p. 288) agrees that it is permitted for any holiday need. Similarly, Igrot Moshe EH 4:73:4 implies that typing on a computer isn’t considered a melacha. Shemirat Shabbat KeHilchata (ch. 66 n. 211) adds that typing is permitted because it isn’t permanent. He permits even if it isn't a need for the holiday. However, saving the information to the hard-drive is problematic because of boneh as the disk is improved when information is saved. That is only permitted for a holiday need or dvar aved. [[Shevet Halevi]] (6:37 s.v. VeAf) discusses whether typing is considered like writing for the purpose of Chol HaMoed because it is easy, but doesn't come to a conclusion.<br />
*Shemirat Hamoed Kehilchato (ch. 3 fnt. 49) is lenient and quotes Rav Shlomo Zalman Auerbach as also holding that printing is maaseh hedyot. Some of his proofs that maaseh hedyot and uman depends on how it is done and not the result is from Mishna Brurah 540:8 and Eshel Avraham 545.</ref><br />
#There is a dispute whether printing from a computer is considered like professional or ordinary writing. Most poskim are lenient. Therefore, they permit printing even for just a tzorech hamoed. The stringent poskim would only allow printing for a dvar haaved.<ref>Regarding printing, Hilchot Chol HaMoed Zichron Shlomo (pg 78) records a dispute between Rav Moshe Feinstein who considers printing to be non-professional writing and Rav Yacov Kamentsky who argues that printing is considered professional writing. Yabia Omer 8:48:3 holds that printing is considered maaseh hedyot. He quotes there Rav Elyashiv as also holding this way. However, Beer Moshe 7:41 and Kinyan Torah Bhalacha 2:97 are stringent and hold it is a maaseh uman since the result is professional looking print. [https://www.yutorah.org/sidebar/lecturedata/1099687/Hilchos-Chol-Hamoed-Shiur-12:-Dvar-Haaved-and-Maaseh-Uman Rabbi Willig (Chol Hamoed shiur 12 min 46-49)] seems to be lenient as he commented about polaroid that it isn't maaseh uman. </ref><br />
<br />
===Taking Pictures===<br />
<br />
#Some permit using a camera (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit if there’s a loss (such as if one will miss a rare opportunity to take such a picture).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 78) quotes Rav Moshe Feinstein (see Piskei Halachos 30,31) as permitting this because it is a maaseh hedyot, an action that does not require expertise. He also quotes Rav Yacov Kamenetsky as forbidding, arguing that it is a maaseh uman, and thus it is not allowed except in a case of monetary loss. R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 209) agrees with the lenient opinion. </ref><br />
#Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref><br />
#Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref>While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref><br />
#Many permit the use of a film camera unconditionally;<ref>R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref><br />
#One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref><br />
<br />
==Going to Work on Chol HaMoed==<br />
<br />
#If one may lose one’s job or if one can’t explain it to one’s employer and one will lose a promotion then it’s permissible to go to work. Additionally, it’s permissible to work for needs of the public community such as a work for the Shul.<ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref><br />
#If one will lose one’s usual customers if one doesn’t open one’s store on Chol HaMoed and not just a loss of income then it’s permissible to open one’s store on Chol HaMoed but still one should minimize one’s hours.<ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref><br />
<br />
==Having Simchas==<br />
<br />
#It’s forbidden to have a wedding on Chol haMoed because of Ein Maarivin Simcha BeSimcha (one may not mix different Simcha’s).<ref>S”A 546:1 </ref><br />
#It’s permissible to have a [[Brit Milah]], [[Pidyon HaBen]], or Siyum.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 106-7) </ref><br />
<br />
==Tefillin==<br />
<!--IF YOU WANT TO EDIT THIS SECTION, PLEASE DO SO ON THE TEFFILIN PAGE AS WELL--><br />
{{Tefillin on Chol HaMoed}}<br />
<br />
==Work Through a Non-Jew==<br />
<br />
#It is forbidden to instruct a non-Jew to do any activity that’s forbidden for a Jew to do on Chol HaMoed.<ref>Shulchan Aruch O.C. 543:1 </ref><br />
#It is forbidden to have a non-Jew build one's house on Chol Hamoed. This is forbidden even if it is contracted and isn't fired per hour or day. It is forbidden even if it is outside of the town.<ref>Gemara Moed Katan 12a, Shulchan Aruch O.C. 543:2</ref><br />
#For a mitzvah it is permitted to ask a non-Jew to do construction on Chol Hamoed.<ref>Mishna Brurah 543:1, Shemirat Shabbat Kehilchata end of ch. 68</ref><br />
#If hiring a worker on chol hamoed is cheaper than hiring him afterwards nonetheless it is forbidden to hire the worker on chol hamoed, even if he's non-Jewish.<ref>Chayey Adam 106:12, Mishna Brurah 643:2. However, [https://www.hebrewbooks.org/pdfpager.aspx?req=118&pgnum=239 Chelek Levi 183] disagrees. Chol Hamoed Kehilchato quotes this dispute and adds that Sh"t Maamar Mordechai and Rav Meir Mazuz dispute this Chayey Adam. Chayey Adam explains that it isn't considered a dvar aved to have to spend more for a service that was necessary and would cost more after the moed. It is only considered a loss to permit buying and selling but not to permit melacha. Chelek Levi argues that it is a dvar aved even with respect to melacha and certainly for a non-Jewish worker. Ramban (Piskei Chol Hamoed) seems to be a proof for Chelek Halevi. Gra on 539:9 quotes this Ramban who doesn't distinguish between buying and writing, which is a melacha.</ref><br />
<br />
==Links==<br />
<br />
*[http://www.yutorah.org/lectures/lecture.cfm/834054/Rabbi_Elchanan_Adler/Contemporary_Applications_of_Hilchos_Chol_HaMoed Contemporary Applications of Hilchos Chol HaMoed] by Rabbi Elchanan Adler<br />
*[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Hilchos Chol Hamoed] by Rabbi Hershel Schachter<br />
<br />
==Related Pages==<br />
<br />
*[http://www.halachipedia.com/documents/5775/Chol_HaMoed_Packet.pdf Chol Hamoed Packet]<br />
<br />
==Sources==<br />
{{Reflist|2}}<br />
<references /><br />
{{Holidays}}<br />
[[Category:Holidays]]<br />
[[Category:Pesach]]<br />
[[Category:Sukkot]]</div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24501Techelet2019-12-15T00:53:36Z<p>Relspas: /* Number of Techelet Strings */ Bullets are less confusing, they don't lead the reader to thinking those are the number of strings that should be used</p>
<hr />
<div>==Source of Requirement==<br />
<br />
*For the source for tzitzit, see the [https://www.halachipedia.com/index.php?title=Tzitzit#Source_of_Requirement Tzitzit] page.<br />
*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
==Debate of Requirement==<br />
<br />
*The Mishna (menachot 38a) writes that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah).<ref>Rashi on this mishna interprets this differently. When the mishna describes that the lack of white doesn't invalidate blue or vice versa, Rashi says this means that the number of techelet and white strings must be equal.</ref> This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one.<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
<br />
*Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch<ref>Conflicts with most online resources. They say number of strings for Sefer Hachinuch should be 2/8.</ref>, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
*Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
*Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
<br />
*'''Rav Amram Gaon''': Rav Amram Gaon says that there shall be at least 7 links that each have 3 winds. After tying a knot closest to the garment, the first link should be white. Every link after should alternate in color. One can extend the pattern to 13 links if desired.<ref>[https://www.tekhelet.com/tying/rav-amram-gaon/ Gaonika, Pg. 331]</ref> [https://www.tekhelet.com/tying/rav-amram-gaon/ Diagrams]<br />
<br />
*'''Raavad / Rav Natronai Gaon''': The Raavad quotes Rav Natronai Gaon and holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref> [https://www.tekhelet.com/tying/raavad/ Diagrams]<br />
<br />
*'''Tosafot''': Baalei Tosafot holds that one should use 7 links of 3 winds each, with 5 total knots separating them. Between the first and second knot, second and third knot, and third and fourth knot, there should be one link of white followed by one link of techelet. Between the fourth and fifth knot, one link of white should be used.<ref>[https://www.sefaria.org/Tosafot_on_Menachot.39a.10.1?lang=bi Tosafot on Menachot 39a]</ref> [https://www.tekhelet.com/tying/baalei-tosafot-raavad-7/ Diagrams]<br />
<br />
*'''Rambam''': The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref> [https://www.tekhelet.com/tying/rambam/ Diagrams]<br />
<br />
*'''Sefer Hachinuch''': The Sefer Hachinuch writes that there should be 13 links, where each link has 3 winds. From the corner of the garment, first there is a double knot, then 3 links, alternating white-techelet-white. Then another double knot and three more links, alternating techelet-white-techelet. Another double knot, three more links, alternating white-techelet-white. Another double knot, but the last section has 4 links: alternating techelet-white-techelet-white. This is completed with another double knot.<ref>[https://www.sefaria.org/Sefer_HaChinukh.386.5?lang=bi Sefer Hachinuch Mitzvah 386]</ref> [https://www.tekhelet.com/tying/chinuch-2/ Diagrams]<br />
<br />
*'''Rav Hershel Schachter''': There is an argument among Rishonim what the gemara means when it says we need between "7 and 13" for the tzitzit. Some say it refers to the number of links (chulyot) and others say number of winds (krichot). Rav Schachter incorporates each understanding by having 7 links of 7 winds each. Each link is separated by a double knot. the first three winds of the first link are white, and the last three winds of the last link are white (to satisfy Tosafot). All other winds are techelet (to satisfy Rambam).<ref>[https://www.yutorah.org/sidebar/lecture.cfm/857819/rabbi-hershel-schachter/details-regarding-the-tying-of-tekhelet/ YUTorah.org, Rav Hershel Schachter, "Details regarding the tying of Tekhelet"]</ref> [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html How to tie]. [https://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf Diagram]<br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24500Techelet2019-12-15T00:52:18Z<p>Relspas: /* Debate of Requirement */ Redundant, repeated in tying methodology section</p>
<hr />
<div>==Source of Requirement==<br />
<br />
*For the source for tzitzit, see the [https://www.halachipedia.com/index.php?title=Tzitzit#Source_of_Requirement Tzitzit] page.<br />
*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
==Debate of Requirement==<br />
<br />
*The Mishna (menachot 38a) writes that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah).<ref>Rashi on this mishna interprets this differently. When the mishna describes that the lack of white doesn't invalidate blue or vice versa, Rashi says this means that the number of techelet and white strings must be equal.</ref> This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one.<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
<br />
#Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch<ref>Conflicts with most online resources. They say number of strings for Sefer Hachinuch should be 2/8.</ref>, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
#Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
#Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
<br />
*'''Rav Amram Gaon''': Rav Amram Gaon says that there shall be at least 7 links that each have 3 winds. After tying a knot closest to the garment, the first link should be white. Every link after should alternate in color. One can extend the pattern to 13 links if desired.<ref>[https://www.tekhelet.com/tying/rav-amram-gaon/ Gaonika, Pg. 331]</ref> [https://www.tekhelet.com/tying/rav-amram-gaon/ Diagrams]<br />
<br />
*'''Raavad / Rav Natronai Gaon''': The Raavad quotes Rav Natronai Gaon and holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref> [https://www.tekhelet.com/tying/raavad/ Diagrams]<br />
<br />
*'''Tosafot''': Baalei Tosafot holds that one should use 7 links of 3 winds each, with 5 total knots separating them. Between the first and second knot, second and third knot, and third and fourth knot, there should be one link of white followed by one link of techelet. Between the fourth and fifth knot, one link of white should be used.<ref>[https://www.sefaria.org/Tosafot_on_Menachot.39a.10.1?lang=bi Tosafot on Menachot 39a]</ref> [https://www.tekhelet.com/tying/baalei-tosafot-raavad-7/ Diagrams]<br />
<br />
*'''Rambam''': The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref> [https://www.tekhelet.com/tying/rambam/ Diagrams]<br />
<br />
*'''Sefer Hachinuch''': The Sefer Hachinuch writes that there should be 13 links, where each link has 3 winds. From the corner of the garment, first there is a double knot, then 3 links, alternating white-techelet-white. Then another double knot and three more links, alternating techelet-white-techelet. Another double knot, three more links, alternating white-techelet-white. Another double knot, but the last section has 4 links: alternating techelet-white-techelet-white. This is completed with another double knot.<ref>[https://www.sefaria.org/Sefer_HaChinukh.386.5?lang=bi Sefer Hachinuch Mitzvah 386]</ref> [https://www.tekhelet.com/tying/chinuch-2/ Diagrams]<br />
<br />
*'''Rav Hershel Schachter''': There is an argument among Rishonim what the gemara means when it says we need between "7 and 13" for the tzitzit. Some say it refers to the number of links (chulyot) and others say number of winds (krichot). Rav Schachter incorporates each understanding by having 7 links of 7 winds each. Each link is separated by a double knot. the first three winds of the first link are white, and the last three winds of the last link are white (to satisfy Tosafot). All other winds are techelet (to satisfy Rambam).<ref>[https://www.yutorah.org/sidebar/lecture.cfm/857819/rabbi-hershel-schachter/details-regarding-the-tying-of-tekhelet/ YUTorah.org, Rav Hershel Schachter, "Details regarding the tying of Tekhelet"]</ref> [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html How to tie]. [https://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf Diagram]<br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24499Techelet2019-12-15T00:50:36Z<p>Relspas: Added diagram for schachter tying method</p>
<hr />
<div>==Source of Requirement==<br />
<br />
*For the source for tzitzit, see the [https://www.halachipedia.com/index.php?title=Tzitzit#Source_of_Requirement Tzitzit] page.<br />
*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
==Debate of Requirement==<br />
<br />
*The Mishna (menachot 38a) writes that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah).<ref>Rashi on this mishna interprets this differently. When the mishna describes that the lack of white doesn't invalidate blue or vice versa, Rashi says this means that the number of techelet and white strings must be equal.</ref> This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
<br />
#Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch<ref>Conflicts with most online resources. They say number of strings for Sefer Hachinuch should be 2/8.</ref>, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
#Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
#Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
<br />
*'''Rav Amram Gaon''': Rav Amram Gaon says that there shall be at least 7 links that each have 3 winds. After tying a knot closest to the garment, the first link should be white. Every link after should alternate in color. One can extend the pattern to 13 links if desired.<ref>[https://www.tekhelet.com/tying/rav-amram-gaon/ Gaonika, Pg. 331]</ref> [https://www.tekhelet.com/tying/rav-amram-gaon/ Diagrams]<br />
<br />
*'''Raavad / Rav Natronai Gaon''': The Raavad quotes Rav Natronai Gaon and holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref> [https://www.tekhelet.com/tying/raavad/ Diagrams]<br />
<br />
*'''Tosafot''': Baalei Tosafot holds that one should use 7 links of 3 winds each, with 5 total knots separating them. Between the first and second knot, second and third knot, and third and fourth knot, there should be one link of white followed by one link of techelet. Between the fourth and fifth knot, one link of white should be used.<ref>[https://www.sefaria.org/Tosafot_on_Menachot.39a.10.1?lang=bi Tosafot on Menachot 39a]</ref> [https://www.tekhelet.com/tying/baalei-tosafot-raavad-7/ Diagrams]<br />
<br />
*'''Rambam''': The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref> [https://www.tekhelet.com/tying/rambam/ Diagrams]<br />
<br />
*'''Sefer Hachinuch''': The Sefer Hachinuch writes that there should be 13 links, where each link has 3 winds. From the corner of the garment, first there is a double knot, then 3 links, alternating white-techelet-white. Then another double knot and three more links, alternating techelet-white-techelet. Another double knot, three more links, alternating white-techelet-white. Another double knot, but the last section has 4 links: alternating techelet-white-techelet-white. This is completed with another double knot.<ref>[https://www.sefaria.org/Sefer_HaChinukh.386.5?lang=bi Sefer Hachinuch Mitzvah 386]</ref> [https://www.tekhelet.com/tying/chinuch-2/ Diagrams]<br />
<br />
*'''Rav Hershel Schachter''': There is an argument among Rishonim what the gemara means when it says we need between "7 and 13" for the tzitzit. Some say it refers to the number of links (chulyot) and others say number of winds (krichot). Rav Schachter incorporates each understanding by having 7 links of 7 winds each. Each link is separated by a double knot. the first three winds of the first link are white, and the last three winds of the last link are white (to satisfy Tosafot). All other winds are techelet (to satisfy Rambam).<ref>[https://www.yutorah.org/sidebar/lecture.cfm/857819/rabbi-hershel-schachter/details-regarding-the-tying-of-tekhelet/ YUTorah.org, Rav Hershel Schachter, "Details regarding the tying of Tekhelet"]</ref> [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html How to tie]. [https://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf Diagram]<br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24158Techelet2019-09-22T04:44:45Z<p>Relspas: /* Tying Methodology */</p>
<hr />
<div>==Source of Requirement==<br />
*For the source for tzitzit, see the [https://www.halachipedia.com/index.php?title=Tzitzit#Source_of_Requirement Tzitzit] page.<br />
*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
==Debate of Requirement==<br />
<br />
*The Mishna (menachot 38a) writes that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah).<ref>Rashi on this mishna interprets this differently. When the mishna describes that the lack of white doesn't invalidate blue or vice versa, Rashi says this means that the number of techelet and white strings must be equal.</ref> This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
#Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch<ref>Conflicts with most online resources. They say number of strings for Sefer Hachinuch should be 2/8.</ref>, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
#Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
#Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
<br />
*'''Rav Amram Gaon''': Rav Amram Gaon says that there shall be at least 7 links that each have 3 winds. After tying a knot closest to the garment, the first link should be white. Every link after should alternate in color. One can extend the pattern to 13 links if desired.<ref>[https://www.tekhelet.com/tying/rav-amram-gaon/ Gaonika, Pg. 331]</ref> [https://www.tekhelet.com/tying/rav-amram-gaon/ Diagrams]<br />
<br />
*'''Raavad / Rav Natronai Gaon''': The Raavad quotes Rav Natronai Gaon and holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref> [https://www.tekhelet.com/tying/raavad/ Diagrams]<br />
<br />
*'''Tosafot''': Baalei Tosafot holds that one should use 7 links of 3 winds each, with 5 total knots separating them. Between the first and second knot, second and third knot, and third and fourth knot, there should be one link of white followed by one link of techelet. Between the fourth and fifth knot, one link of white should be used.<ref>[https://www.sefaria.org/Tosafot_on_Menachot.39a.10.1?lang=bi Tosafot on Menachot 39a]</ref> [https://www.tekhelet.com/tying/baalei-tosafot-raavad-7/ Diagrams]<br />
<br />
*'''Rambam''': The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref> [https://www.tekhelet.com/tying/rambam/ Diagrams]<br />
<br />
*'''Sefer Hachinuch''': The Sefer Hachinuch writes that there should be 13 links, where each link has 3 winds. From the corner of the garment, first there is a double knot, then 3 links, alternating white-techelet-white. Then another double knot and three more links, alternating techelet-white-techelet. Another double knot, three more links, alternating white-techelet-white. Another double knot, but the last section has 4 links: alternating techelet-white-techelet-white. This is completed with another double knot.<ref>[https://www.sefaria.org/Sefer_HaChinukh.386.5?lang=bi Sefer Hachinuch Mitzvah 386]</ref> [https://www.tekhelet.com/tying/chinuch-2/ Diagrams]<br />
<br />
*'''Rav Hershel Schachter''': There is an argument among Rishonim what the gemara means when it says we need between "7 and 13" for the tzitzit. Some say it refers to the number of links (chulyot) and others say number of winds (krichot). Rav Schachter incorporates each understanding by having 7 links of 7 winds each. Each link is separated by a double knot. the first three winds of the first link are white, and the last three winds of the last link are white (to satisfy Tosafot). All other winds are techelet (to satisfy Rambam).<ref>[https://www.yutorah.org/sidebar/lecture.cfm/857819/rabbi-hershel-schachter/details-regarding-the-tying-of-tekhelet/ YUTorah.org, Rav Hershel Schachter, "Details regarding the tying of Tekhelet"]</ref> [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html Diagrams]<br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24132Techelet2019-09-18T18:04:35Z<p>Relspas: /* Tying Methodology */ Add Tosafot opinion, Remove time period groupings</p>
<hr />
<div>==Source of Requirement==<br />
*For the source for tzitzit, see the [https://www.halachipedia.com/index.php?title=Tzitzit#Source_of_Requirement Tzitzit] page.<br />
*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
==Debate of Requirement==<br />
<br />
*The Mishna (menachot 38a) writes that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah).<ref>Rashi on this mishna interprets this differently. When the mishna describes that the lack of white doesn't invalidate blue or vice versa, Rashi says this means that the number of techelet and white strings must be equal.</ref> This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
#Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch<ref>Conflicts with most online resources. They say number of strings for Sefer Hachinuch should be 2/8.</ref>, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
#Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
#Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
<br />
*'''Rav Amram Gaon''': Rav Amram Gaon says that there shall be at least 7 links that each have 3 winds. After tying a knot closest to the garment, the first link should be white. Every link after should alternate in color. One can extend the pattern to 13 links if desired.<ref>[https://www.tekhelet.com/tying/rav-amram-gaon/ Gaonika, Pg. 331]</ref> [https://www.tekhelet.com/tying/rav-amram-gaon/ Diagrams]<br />
<br />
*'''Raavad / Rav Natronai Gaon''': The Raavad quotes Rav Natronai Gaon and holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref> [https://www.tekhelet.com/tying/raavad/ Diagrams]<br />
<br />
*'''Tosafot''': Baalei Tosafot holds that 5 total knots should be used and that each link contains 3 winds. Between the first and second knot, second and third knot, and third and fourth knot, there should be one link of white followed by one link of techelet. Between the fourth and fifth knot, one link of white should be used.<ref>[https://www.sefaria.org/Tosafot_on_Menachot.39a.10.1?lang=bi Tosafot on Menachot 39a]</ref> [https://www.tekhelet.com/tying/baalei-tosafot-raavad-7/ Diagrams]<br />
<br />
*'''Rambam''': The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref> [https://www.tekhelet.com/tying/rambam/ Diagrams]<br />
<br />
*'''Sefer Hachinuch''': The Sefer Hachinuch writes that there should be 13 links, where each link has 3 winds. From the corner of the garment, first there is a double knot, then 3 links, alternating white-techelet-white. Then another double knot and three more links, alternating techelet-white-techelet. Another double knot, three more links, alternating white-techelet-white. Another double knot, but the last section has 4 links: alternating techelet-white-techelet-white. This is completed with another double knot.<ref>[https://www.sefaria.org/Sefer_HaChinukh.386.5?lang=bi Sefer Hachinuch Mitzvah 386]</ref> [https://www.tekhelet.com/tying/chinuch-2/ Diagrams]<br />
<br />
*'''Rav Hershel Schachter''': There is an argument among Rishonim what the gemara means when it says we need between "7 and 13" for the tzitzit. Some say it refers to the number of links (chulyot) and others say number of winds (krichot). Rav Schachter incorporates each understanding by having 7 links of 7 winds each. Each link is separated by a double knot. the first three winds of the first link are white, and the last three winds of the last link are white (to satisfy Tosafot). All other winds are techelet (to satisfy Rambam).<ref>[https://www.yutorah.org/sidebar/lecture.cfm/857819/rabbi-hershel-schachter/details-regarding-the-tying-of-tekhelet/ YUTorah.org, Rav Hershel Schachter, "Details regarding the tying of Tekhelet"]</ref> [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html Diagrams]<br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Tzitzit&diff=24066Tzitzit2019-08-20T14:38:58Z<p>Relspas: /* How to Tie Tzitzit */ Another opinion mentioned in Mishna Berurah</p>
<hr />
<div>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:<br />
<br />
[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
<br />
==Source of Requirement==<br />
<br />
#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 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 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 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><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 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 (Menchot 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 Igres Moshe 4:4 </ref><br />
<br />
==People Obligated in Tzitzit==<br />
<br />
#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</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><br />
#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 on 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 as 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><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
<br />
===Should Bochrim Wear a Tallit?===<br />
<p class="indent">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). Or Litzion (Chelek 2, 3:7) 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</ref></p><br />
<p class="indent">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]]. Some achronim<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 it did not catch on. Later achronim<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 achronim 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</p><br />
<br />
==Time Requirements==<br />
<br />
#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><br />
#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].<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Material Requirements==<br />
<br />
#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 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#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><br />
#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><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#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><br />
#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><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
<br />
==Size Requirements==<br />
<br />
#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 is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally 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 it's body, or whether it needs to be able to cover the head and an additional 51% of their 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 make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
<br />
1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
<br />
1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
<br />
1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
<br />
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 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><br />
<br />
There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
<br />
#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.<br />
#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. <br />
<br />
*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).<br />
*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.<br />
#Halacha Le'Maaseh:<br />
##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.</ref>.<br />
##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><br />
#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><br />
<br />
===Shoulder Straps and Sleeves===<br />
<br />
#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><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
<br />
==Color Requirements==<br />
<br />
#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><br />
<br />
==Garment Requiremnts==<br />
<br />
#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><br />
<br />
==Other Garments==<br />
<br />
#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#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><br />
#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)].<br />
<br />
*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.<br />
*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.<br />
*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><br />
#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><br />
#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><br />
<br />
==How to Tie Tzitzit==<br />
<br />
#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 Eched. 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><br />
#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.</ref><br />
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.<br />
<br />
==Tying Requirements==<br />
<br />
#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to 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 gavra 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><br />
#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>Sh"t Yabia Omer OC 8:3 </ref><br />
<br />
==Shehecheyanu==<br />
<br />
#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><br />
#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><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#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><br />
#[[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><br />
<br />
==Borrowed Tallit==<br />
<br />
#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><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
<br />
==If One Wears Multiple Pairs of Tzitzit==<br />
<br />
#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><br />
<br />
==Checking the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
<br />
#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, 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 quotes: <br />
<br />
*'''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 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.<br />
*'''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.<br />
*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><br />
#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><br />
#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><br />
<br />
==Laws that Disqualify Tzitzit==<br />
<br />
#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><br />
#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><br />
<br />
==Tuck In or Out==<br />
===Strings===<br />
<br />
#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 see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out 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 Herschel 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. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
<br />
===Garment===<br />
<br />
#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
<br />
==Symbolism of Tzitzit==<br />
<br />
#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><br />
<br />
==Washing the Tzitzit and its Garment==<br />
<br />
#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><br />
#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><br />
<br />
==Sanctity of the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Tallit Gadol==<br />
<br />
#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#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 occured 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><br />
#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 8:10 </ref><br />
#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 embroder 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><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </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><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Text of the Bracha==<br />
<br />
#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>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#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".</ref><br />
#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.<br />
#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.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
<br />
==Laws regarding the Bracha on Tzitzit==<br />
<br />
#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Links==<br />
<br />
*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
<br />
==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Tzitzit&diff=24065Tzitzit2019-08-19T21:54:55Z<p>Relspas: /* Garment Requiremnts */</p>
<hr />
<div>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:<br />
<br />
[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
<br />
==Source of Requirement==<br />
<br />
#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 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 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 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><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 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 (Menchot 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 Igres Moshe 4:4 </ref><br />
<br />
==People Obligated in Tzitzit==<br />
<br />
#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</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><br />
#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 on 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 as 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><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
<br />
===Should Bochrim Wear a Tallit?===<br />
<p class="indent">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). Or Litzion (Chelek 2, 3:7) 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</ref></p><br />
<p class="indent">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]]. Some achronim<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 it did not catch on. Later achronim<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 achronim 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</p><br />
<br />
==Time Requirements==<br />
<br />
#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><br />
#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].<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Material Requirements==<br />
<br />
#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 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#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><br />
#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><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#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><br />
#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><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
<br />
==Size Requirements==<br />
<br />
#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 is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally 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 it's body, or whether it needs to be able to cover the head and an additional 51% of their 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 make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
<br />
1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
<br />
1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
<br />
1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
<br />
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 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><br />
<br />
There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
<br />
#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.<br />
#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. <br />
<br />
*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).<br />
*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.<br />
#Halacha Le'Maaseh:<br />
##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.</ref>.<br />
##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><br />
#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><br />
<br />
===Shoulder Straps and Sleeves===<br />
<br />
#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><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
<br />
==Color Requirements==<br />
<br />
#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><br />
<br />
==Garment Requiremnts==<br />
<br />
#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><br />
<br />
==Other Garments==<br />
<br />
#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#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><br />
#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)].<br />
<br />
*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.<br />
*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.<br />
*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><br />
#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><br />
#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><br />
<br />
==How to Tie Tzitzit==<br />
<br />
#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 Eched. 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><br />
#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]. </ref><br />
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.<br />
<br />
==Tying Requirements==<br />
<br />
#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to 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 gavra 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><br />
#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>Sh"t Yabia Omer OC 8:3 </ref><br />
<br />
==Shehecheyanu==<br />
<br />
#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><br />
#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><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#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><br />
#[[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><br />
<br />
==Borrowed Tallit==<br />
<br />
#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><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
<br />
==If One Wears Multiple Pairs of Tzitzit==<br />
<br />
#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><br />
<br />
==Checking the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
<br />
#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, 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 quotes: <br />
<br />
*'''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 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.<br />
*'''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.<br />
*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><br />
#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><br />
#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><br />
<br />
==Laws that Disqualify Tzitzit==<br />
<br />
#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><br />
#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><br />
<br />
==Tuck In or Out==<br />
===Strings===<br />
<br />
#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 see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out 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 Herschel 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. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
<br />
===Garment===<br />
<br />
#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
<br />
==Symbolism of Tzitzit==<br />
<br />
#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><br />
<br />
==Washing the Tzitzit and its Garment==<br />
<br />
#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><br />
#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><br />
<br />
==Sanctity of the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Tallit Gadol==<br />
<br />
#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#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 occured 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><br />
#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 8:10 </ref><br />
#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 embroder 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><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </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><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Text of the Bracha==<br />
<br />
#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>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#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".</ref><br />
#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.<br />
#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.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
<br />
==Laws regarding the Bracha on Tzitzit==<br />
<br />
#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Links==<br />
<br />
*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
<br />
==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Tzitzit&diff=24064Tzitzit2019-08-19T21:47:56Z<p>Relspas: /* Checking the Tzitzit */ Add Scenario</p>
<hr />
<div>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:<br />
<br />
[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
<br />
==Source of Requirement==<br />
<br />
#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 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 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 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><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 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 (Menchot 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 Igres Moshe 4:4 </ref><br />
<br />
==People Obligated in Tzitzit==<br />
<br />
#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</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><br />
#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 on 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 as 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><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
<br />
===Should Bochrim Wear a Tallit?===<br />
<p class="indent">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). Or Litzion (Chelek 2, 3:7) 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</ref></p><br />
<p class="indent">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]]. Some achronim<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 it did not catch on. Later achronim<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 achronim 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</p><br />
<br />
==Time Requirements==<br />
<br />
#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><br />
#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].<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Material Requirements==<br />
<br />
#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 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#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><br />
#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><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#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><br />
#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><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
<br />
==Size Requirements==<br />
<br />
#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 is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally 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 it's body, or whether it needs to be able to cover the head and an additional 51% of their 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 make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
<br />
1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
<br />
1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
<br />
1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
<br />
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 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><br />
<br />
There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
<br />
#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.<br />
#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. <br />
<br />
*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).<br />
*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.<br />
#Halacha Le'Maaseh:<br />
##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.</ref>.<br />
##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><br />
#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><br />
<br />
===Shoulder Straps and Sleeves===<br />
<br />
#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><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
<br />
==Color Requirements==<br />
<br />
#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><br />
<br />
==Garment Requiremnts==<br />
<br />
#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 </ref><br />
<br />
==Other Garments==<br />
<br />
#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#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><br />
#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)].<br />
<br />
*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.<br />
*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.<br />
*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><br />
#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><br />
#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><br />
<br />
==How to Tie Tzitzit==<br />
<br />
#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 Eched. 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><br />
#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]. </ref><br />
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.<br />
<br />
==Tying Requirements==<br />
<br />
#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to 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 gavra 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><br />
#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>Sh"t Yabia Omer OC 8:3 </ref><br />
<br />
==Shehecheyanu==<br />
<br />
#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><br />
#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><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#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><br />
#[[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><br />
<br />
==Borrowed Tallit==<br />
<br />
#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><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
<br />
==If One Wears Multiple Pairs of Tzitzit==<br />
<br />
#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><br />
<br />
==Checking the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
<br />
#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, 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 quotes: <br />
<br />
*'''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 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.<br />
*'''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.<br />
*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><br />
#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><br />
#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><br />
<br />
==Laws that Disqualify Tzitzit==<br />
<br />
#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><br />
#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><br />
<br />
==Tuck In or Out==<br />
===Strings===<br />
<br />
#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 see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out 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 Herschel 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. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
<br />
===Garment===<br />
<br />
#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
<br />
==Symbolism of Tzitzit==<br />
<br />
#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><br />
<br />
==Washing the Tzitzit and its Garment==<br />
<br />
#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><br />
#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><br />
<br />
==Sanctity of the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Tallit Gadol==<br />
<br />
#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#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 occured 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><br />
#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 8:10 </ref><br />
#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 embroder 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><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </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><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Text of the Bracha==<br />
<br />
#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>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#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".</ref><br />
#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.<br />
#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.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
<br />
==Laws regarding the Bracha on Tzitzit==<br />
<br />
#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Links==<br />
<br />
*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
<br />
==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Tzitzit&diff=24062Tzitzit2019-08-19T21:19:31Z<p>Relspas: /* Checking the Tzitzit */ Clarify situation in reference</p>
<hr />
<div>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:<br />
<br />
[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
<br />
==Source of Requirement==<br />
<br />
#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 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 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 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><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 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 (Menchot 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 Igres Moshe 4:4 </ref><br />
<br />
==People Obligated in Tzitzit==<br />
<br />
#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</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><br />
#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 on 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 as 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><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
<br />
===Should Bochrim Wear a Tallit?===<br />
<p class="indent">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). Or Litzion (Chelek 2, 3:7) 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</ref></p><br />
<p class="indent">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]]. Some achronim<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 it did not catch on. Later achronim<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 achronim 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</p><br />
<br />
==Time Requirements==<br />
<br />
#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><br />
#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].<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Material Requirements==<br />
<br />
#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 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#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><br />
#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><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#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><br />
#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><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
<br />
==Size Requirements==<br />
<br />
#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 is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally 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 it's body, or whether it needs to be able to cover the head and an additional 51% of their 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 make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
<br />
1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
<br />
1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
<br />
1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
<br />
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 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><br />
<br />
There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
<br />
#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.<br />
#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. <br />
<br />
*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).<br />
*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.<br />
#Halacha Le'Maaseh:<br />
##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.</ref>.<br />
##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><br />
#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><br />
<br />
===Shoulder Straps and Sleeves===<br />
<br />
#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><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
<br />
==Color Requirements==<br />
<br />
#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><br />
<br />
==Garment Requiremnts==<br />
<br />
#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 </ref><br />
<br />
==Other Garments==<br />
<br />
#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#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><br />
#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)].<br />
<br />
*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.<br />
*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.<br />
*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><br />
#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><br />
#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><br />
<br />
==How to Tie Tzitzit==<br />
<br />
#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 Eched. 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><br />
#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]. </ref><br />
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.<br />
<br />
==Tying Requirements==<br />
<br />
#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to 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 gavra 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><br />
#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>Sh"t Yabia Omer OC 8:3 </ref><br />
<br />
==Shehecheyanu==<br />
<br />
#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><br />
#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><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#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><br />
#[[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><br />
<br />
==Borrowed Tallit==<br />
<br />
#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><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
<br />
==If One Wears Multiple Pairs of Tzitzit==<br />
<br />
#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><br />
<br />
==Checking the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
<br />
#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, 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 quotes: <br />
<br />
*'''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 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.<br />
*'''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.<br />
*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><br />
#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><br />
#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><br />
<br />
==Laws that Disqualify Tzitzit==<br />
<br />
#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><br />
#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><br />
<br />
==Tuck In or Out==<br />
===Strings===<br />
<br />
#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 see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out 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 Herschel 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. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
<br />
===Garment===<br />
<br />
#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
<br />
==Symbolism of Tzitzit==<br />
<br />
#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><br />
<br />
==Washing the Tzitzit and its Garment==<br />
<br />
#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><br />
#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><br />
<br />
==Sanctity of the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Tallit Gadol==<br />
<br />
#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#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 occured 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><br />
#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 8:10 </ref><br />
#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 embroder 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><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </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><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Text of the Bracha==<br />
<br />
#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>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#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".</ref><br />
#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.<br />
#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.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
<br />
==Laws regarding the Bracha on Tzitzit==<br />
<br />
#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Links==<br />
<br />
*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
<br />
==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Tzitzit&diff=24061Tzitzit2019-08-19T21:13:08Z<p>Relspas: /* Checking the Tzitzit */ Add Ben Ish Chai Source</p>
<hr />
<div>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:<br />
<br />
[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
<br />
==Source of Requirement==<br />
<br />
#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 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 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 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><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 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 (Menchot 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 Igres Moshe 4:4 </ref><br />
<br />
==People Obligated in Tzitzit==<br />
<br />
#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</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><br />
#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 on 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 as 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><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
<br />
===Should Bochrim Wear a Tallit?===<br />
<p class="indent">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). Or Litzion (Chelek 2, 3:7) 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</ref></p><br />
<p class="indent">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]]. Some achronim<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 it did not catch on. Later achronim<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 achronim 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</p><br />
<br />
==Time Requirements==<br />
<br />
#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><br />
#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].<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Material Requirements==<br />
<br />
#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 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#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><br />
#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><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#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><br />
#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><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
<br />
==Size Requirements==<br />
<br />
#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 is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally 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 it's body, or whether it needs to be able to cover the head and an additional 51% of their 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 make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
<br />
1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
<br />
1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
<br />
1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
<br />
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 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><br />
<br />
There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
<br />
#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.<br />
#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. <br />
<br />
*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).<br />
*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.<br />
#Halacha Le'Maaseh:<br />
##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.</ref>.<br />
##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><br />
#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><br />
<br />
===Shoulder Straps and Sleeves===<br />
<br />
#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><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
<br />
==Color Requirements==<br />
<br />
#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><br />
<br />
==Garment Requiremnts==<br />
<br />
#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 </ref><br />
<br />
==Other Garments==<br />
<br />
#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#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><br />
#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)].<br />
<br />
*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.<br />
*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.<br />
*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><br />
#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><br />
#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><br />
<br />
==How to Tie Tzitzit==<br />
<br />
#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 Eched. 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><br />
#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]. </ref><br />
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.<br />
<br />
==Tying Requirements==<br />
<br />
#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to 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 gavra 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><br />
#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>Sh"t Yabia Omer OC 8:3 </ref><br />
<br />
==Shehecheyanu==<br />
<br />
#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><br />
#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><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#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><br />
#[[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><br />
<br />
==Borrowed Tallit==<br />
<br />
#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><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
<br />
==If One Wears Multiple Pairs of Tzitzit==<br />
<br />
#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><br />
<br />
==Checking the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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]</ref><br />
#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><br />
#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><br />
#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><br />
<br />
==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
<br />
#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, 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 quotes: <br />
<br />
*'''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 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.<br />
*'''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.<br />
*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><br />
#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><br />
#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><br />
<br />
==Laws that Disqualify Tzitzit==<br />
<br />
#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><br />
#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><br />
<br />
==Tuck In or Out==<br />
===Strings===<br />
<br />
#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 see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out 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 Herschel 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. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
<br />
===Garment===<br />
<br />
#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
<br />
==Symbolism of Tzitzit==<br />
<br />
#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><br />
<br />
==Washing the Tzitzit and its Garment==<br />
<br />
#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><br />
#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><br />
<br />
==Sanctity of the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Tallit Gadol==<br />
<br />
#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#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 occured 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><br />
#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 8:10 </ref><br />
#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 embroder 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><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </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><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Text of the Bracha==<br />
<br />
#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>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#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".</ref><br />
#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.<br />
#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.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
<br />
==Laws regarding the Bracha on Tzitzit==<br />
<br />
#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Links==<br />
<br />
*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
<br />
==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Tzitzit&diff=24060Tzitzit2019-08-19T19:28:56Z<p>Relspas: /* How to Tie Tzitzit */ Incorrect translation of Rambam. Link to Techelet Page#Tying_Methodology</p>
<hr />
<div>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:<br />
<br />
[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
<br />
==Source of Requirement==<br />
<br />
#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 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 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 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><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 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 (Menchot 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 Igres Moshe 4:4 </ref><br />
<br />
==People Obligated in Tzitzit==<br />
<br />
#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</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><br />
#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 on 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 as 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><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
<br />
===Should Bochrim Wear a Tallit?===<br />
<p class="indent">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). Or Litzion (Chelek 2, 3:7) 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</ref></p><br />
<p class="indent">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]]. Some achronim<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 it did not catch on. Later achronim<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 achronim 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</p><br />
<br />
==Time Requirements==<br />
<br />
#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><br />
#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].<br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Material Requirements==<br />
<br />
#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 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#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><br />
#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><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#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><br />
#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><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
<br />
==Size Requirements==<br />
<br />
#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 is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally 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 it's body, or whether it needs to be able to cover the head and an additional 51% of their 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 make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
<br />
1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
<br />
1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
<br />
1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
<br />
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 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><br />
<br />
There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
<br />
#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.<br />
#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. <br />
<br />
*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).<br />
*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.<br />
#Halacha Le'Maaseh:<br />
##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.</ref>.<br />
##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><br />
#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><br />
<br />
===Shoulder Straps and Sleeves===<br />
<br />
#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><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
<br />
==Color Requirements==<br />
<br />
#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><br />
<br />
==Garment Requiremnts==<br />
<br />
#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 </ref><br />
<br />
==Other Garments==<br />
<br />
#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#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><br />
#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)].<br />
<br />
*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.<br />
*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.<br />
*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><br />
#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><br />
#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><br />
<br />
==How to Tie Tzitzit==<br />
<br />
#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 Eched. 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><br />
#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]. </ref><br />
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.<br />
<br />
==Tying Requirements==<br />
<br />
#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to 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 gavra 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><br />
#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>Sh"t Yabia Omer OC 8:3 </ref><br />
<br />
==Shehecheyanu==<br />
<br />
#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><br />
#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><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#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><br />
#[[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><br />
<br />
==Borrowed Tallit==<br />
<br />
#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><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
<br />
==If One Wears Multiple Pairs of Tzitzit==<br />
<br />
#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><br />
<br />
==Checking the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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 </ref><br />
#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><br />
#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><br />
#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><br />
<br />
==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
<br />
#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, 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 quotes: <br />
<br />
*'''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 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.<br />
*'''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.<br />
*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><br />
#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><br />
#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><br />
<br />
==Laws that Disqualify Tzitzit==<br />
<br />
#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><br />
#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><br />
<br />
==Tuck In or Out==<br />
===Strings===<br />
<br />
#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 see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out 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 Herschel 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. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
<br />
===Garment===<br />
<br />
#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
<br />
==Symbolism of Tzitzit==<br />
<br />
#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><br />
<br />
==Washing the Tzitzit and its Garment==<br />
<br />
#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><br />
#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><br />
<br />
==Sanctity of the Tzitzit==<br />
<br />
#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><br />
#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><br />
#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><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Tallit Gadol==<br />
<br />
#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#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 occured 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><br />
#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 8:10 </ref><br />
#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 embroder 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><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </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><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Text of the Bracha==<br />
<br />
#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>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#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".</ref><br />
#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.<br />
#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.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
<br />
==Laws regarding the Bracha on Tzitzit==<br />
<br />
#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#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><br />
#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><br />
#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><br />
#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><br />
<br />
==Links==<br />
<br />
*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
<br />
==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24059Techelet2019-08-19T18:27:47Z<p>Relspas: /* Tying Methodology */ Add Amram Gaon. Organize by Time Period.</p>
<hr />
<div>==Source of Requirement==<br />
*For the source for tzitzit, see the [https://www.halachipedia.com/index.php?title=Tzitzit#Source_of_Requirement Tzitzit] page.<br />
*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
==Debate of Requirement==<br />
<br />
*The Mishna (menachot 38a) writes that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah).<ref>Rashi on this mishna interprets this differently. When the mishna describes that the lack of white doesn't invalidate blue or vice versa, Rashi says this means that the number of techelet and white strings must be equal.</ref> This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
#Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch<ref>Conflicts with most online resources. They say number of strings for Sefer Hachinuch should be 2/8.</ref>, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
#Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
#Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
===Gaonim===<br />
<br />
*'''Rav Amram Gaon''': Rav Amram Gaon says that there shall be at least 7 links that each have 3 winds. After tying a knot closest to the garment, the first link should be white. Every link after should alternate in color. One can extend the pattern to 13 links if desired.<ref>[https://www.tekhelet.com/tying/rav-amram-gaon/ Gaonika, Pg. 331]</ref> [https://www.tekhelet.com/tying/rav-amram-gaon/ Diagrams]<br />
<br />
*'''Raavad / Rav Natronai Gaon''': The Raavad quotes Rav Natronai Gaon and holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref> [https://www.tekhelet.com/tying/raavad/ Diagrams]<br />
<br />
===Rishonim===<br />
<br />
*'''Rambam''': The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref> [https://www.tekhelet.com/tying/rambam/ Diagrams]<br />
<br />
*'''Sefer Hachinuch''': The Sefer Hachinuch writes that there should be 13 links, where each link has 3 winds. From the corner of the garment, first there is a double knot, then 3 links, alternating white-techelet-white. Then another double knot and three more links, alternating techelet-white-techelet. Another double knot, three more links, alternating white-techelet-white. Another double knot, but the last section has 4 links: alternating techelet-white-techelet-white. This is completed with another double knot.<ref>[https://www.sefaria.org/Sefer_HaChinukh.386.5?lang=bi Sefer Hachinuch Mitzvah 386]</ref> [https://www.tekhelet.com/tying/chinuch-2/ Diagrams]<br />
<br />
===Acharonim===<br />
<br />
*'''Rav Hershel Schachter''': There is an argument among Rishonim what the gemara means when it says we need between "7 and 13" for the tzitzit. Some say it refers to the number of links (chulyot) and others say number of winds (krichot). Rav Schachter incorporates each understanding by having 7 links of 7 winds each. Each link is separated by a double knot. the first three winds of the first link are white, and the last three winds of the last link are white (to satisfy Tosafot). All other winds are techelet (to satisfy Rambam).<ref>[https://www.yutorah.org/sidebar/lecture.cfm/857819/rabbi-hershel-schachter/details-regarding-the-tying-of-tekhelet/ YUTorah.org, Rav Hershel Schachter, "Details regarding the tying of Tekhelet"]</ref> [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html Diagrams]<br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24057Techelet2019-08-19T18:00:16Z<p>Relspas: /* Raavad */ Add Opinion</p>
<hr />
<div>==Source of Requirement==<br />
*For the source for tzitzit, see the [https://www.halachipedia.com/index.php?title=Tzitzit#Source_of_Requirement Tzitzit] page.<br />
*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
==Debate of Requirement==<br />
<br />
*The Mishna (menachot 38a) writes that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah).<ref>Rashi on this mishna interprets this differently. When the mishna describes that the lack of white doesn't invalidate blue or vice versa, Rashi says this means that the number of techelet and white strings must be equal.</ref> This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
#Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch<ref>Conflicts with most online resources. They say number of strings for Sefer Hachinuch should be 2/8.</ref>, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
#Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
#Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
<br />
===Rambam===<br />
The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref> [https://www.tekhelet.com/tying/rambam/ Diagrams]<br />
<br />
===Raavad / Rav Natronai Gaon===<br />
The Raavad quotes Rav Natronai Gaon and holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref> [https://www.tekhelet.com/tying/raavad/ Diagrams]<br />
<br />
===Sefer Hachinuch===<br />
The Sefer Hachinuch writes that there should be 13 links, where each link has 3 winds. From the corner of the garment, first there is a double knot, then 3 links, alternating white-techelet-white. Then another double knot and three more links, alternating techelet-white-techelet. Another double knot, three more links, alternating white-techelet-white. Another double knot, but the last section has 4 links: alternating techelet-white-techelet-white. This is completed with another double knot.<ref>[https://www.sefaria.org/Sefer_HaChinukh.386.5?lang=bi Sefer Hachinuch Mitzvah 386]</ref> [https://www.tekhelet.com/tying/chinuch-2/ Diagrams]<br />
<br />
===Rav Hershel Schachter===<br />
There is an argument among Rishonim what the gemara means when it says we need between "7 and 13" for the tzitzit. Some say it refers to the number of links (chulyot) and others say number of winds (krichot). Rav Schachter incorporates each understanding by having 7 links of 7 winds each. Each link is separated by a double knot. the first three winds of the first link are white, and the last three winds of the last link are white (to satisfy Tosafot). All other winds are techelet (to satisfy Rambam).<ref>[https://www.yutorah.org/sidebar/lecture.cfm/857819/rabbi-hershel-schachter/details-regarding-the-tying-of-tekhelet/ YUTorah.org, Rav Hershel Schachter, "Details regarding the tying of Tekhelet"]</ref> [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html Diagrams]<br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24056Techelet2019-08-19T17:25:24Z<p>Relspas: /* Tying Methodology */</p>
<hr />
<div>==Source of Requirement==<br />
*For the source for tzitzit, see the [https://www.halachipedia.com/index.php?title=Tzitzit#Source_of_Requirement Tzitzit] page.<br />
*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
==Debate of Requirement==<br />
<br />
*The Mishna (menachot 38a) writes that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah).<ref>Rashi on this mishna interprets this differently. When the mishna describes that the lack of white doesn't invalidate blue or vice versa, Rashi says this means that the number of techelet and white strings must be equal.</ref> This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
#Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch<ref>Conflicts with most online resources. They say number of strings for Sefer Hachinuch should be 2/8.</ref>, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
#Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
#Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
<br />
===Rambam===<br />
The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref> [https://www.tekhelet.com/tying/rambam/ Diagrams]<br />
<br />
===Raavad===<br />
The Raavad holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref> [https://www.tekhelet.com/tying/raavad/ Diagrams]<br />
<br />
===Sefer Hachinuch===<br />
The Sefer Hachinuch writes that there should be 13 links, where each link has 3 winds. From the corner of the garment, first there is a double knot, then 3 links, alternating white-techelet-white. Then another double knot and three more links, alternating techelet-white-techelet. Another double knot, three more links, alternating white-techelet-white. Another double knot, but the last section has 4 links: alternating techelet-white-techelet-white. This is completed with another double knot.<ref>[https://www.sefaria.org/Sefer_HaChinukh.386.5?lang=bi Sefer Hachinuch Mitzvah 386]</ref> [https://www.tekhelet.com/tying/chinuch-2/ Diagrams]<br />
<br />
===Rav Hershel Schachter===<br />
There is an argument among Rishonim what the gemara means when it says we need between "7 and 13" for the tzitzit. Some say it refers to the number of links (chulyot) and others say number of winds (krichot). Rav Schachter incorporates each understanding by having 7 links of 7 winds each. Each link is separated by a double knot. the first three winds of the first link are white, and the last three winds of the last link are white (to satisfy Tosafot). All other winds are techelet (to satisfy Rambam).<ref>[https://www.yutorah.org/sidebar/lecture.cfm/857819/rabbi-hershel-schachter/details-regarding-the-tying-of-tekhelet/ YUTorah.org, Rav Hershel Schachter, "Details regarding the tying of Tekhelet"]</ref> [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html Diagrams]<br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24052Techelet2019-08-19T02:53:06Z<p>Relspas: Add Sefer Hachinuch method. Organize top into sections. Links to diagrams.</p>
<hr />
<div>==Source of Requirement==<br />
*For the source for tzitzit, see the [https://www.halachipedia.com/index.php?title=Tzitzit#Source_of_Requirement Tzitzit] page.<br />
*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
==Debate of Requirement==<br />
<br />
*The Mishna (menachot 38a) writes that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah).<ref>Rashi on this mishna interprets this differently. When the mishna describes that the lack of white doesn't invalidate blue or vice versa, Rashi says this means that the number of techelet and white strings must be equal.</ref> This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
#Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch<ref>Conflicts with most online resources. They say number of strings for Sefer Hachinuch should be 2/8.</ref>, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
#Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
#Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
<br />
===Rambam===<br />
The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref> [https://www.tekhelet.com/tying/rambam/ Diagrams]<br />
<br />
===Raavad===<br />
The Raavad holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref> [https://www.tekhelet.com/tying/raavad/ Diagrams]<br />
<br />
===Sefer Hachinuch===<br />
The Sefer Hachinuch writes that there should be 13 links, where each link has 3 winds. From the corner of the garment, first there is a double knot, then 3 links, alternating white-techelet-white. Then another double knot and three more links, alternating techelet-white-techelet. Another double knot, three more links, alternating white-techelet-white. Another double knot, but the last section has 4 links: alternating techelet-white-techelet-white. This is completed with another double knot.<ref>[https://www.sefaria.org/Sefer_HaChinukh.386.5?lang=bi Sefer Hachinuch Mitzvah 386]</ref> [https://www.tekhelet.com/tying/chinuch-2/ Diagrams]<br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24049Techelet2019-08-16T20:22:43Z<p>Relspas: Add Section Tying Methodology. Update Reference. Rename Section.</p>
<hr />
<div>*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
*The Mishna (menachot 38a) writes clearly that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah). This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==Number of Techelet Strings==<br />
<br />
The Radziner in Petil Techelet summarizes the dispute: <br />
#Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
#Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
#Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==Tying Methodology==<br />
There are several methods of tying tzitzit with techelet.<br />
<br />
===Rambam===<br />
The Rambam maintains that there should be between 7-13 links (chulyot) and that each link should have 3 winds (krichot). In the closest link to the garment, the first wind should be white, while the other two winds of that link should be techelet. In the farthest link from the garment, the final wind should be white, while the other two winds of that link should be techelet. All other links contain only techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1?lang=bi Rambam, Halachot Tzitzit Chapter 1]</ref><br />
<br />
===Raavad===<br />
The Raavad holds that there should be 4 links and that each link has 7 winds. Each link is separated by a knot. The winds of each link should alternate white and techelet, the first and last wind of each link being white. The Raavad dictates that the link closest to the edge of the garment and the two links farthest from the garment must follow the alternating pattern. However, the unmentioned link can either be all white or the alternating white and techelet pattern.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.7.1?lang=bi Raavad on Rambam Halachot Tzitzit 1:7]</ref><br />
<br />
{{SectionLacking}}<br />
<br />
==If the Strings Ripped==<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]. He explains that this is due to the mishna on Menachot 38a saying that the absence of white does not invalidate blue and the absence of blue does not invalidate white.</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24048Techelet2019-08-15T20:34:56Z<p>Relspas: /* If the Strings Ripped */ reference link</p>
<hr />
<div>*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
*The Mishna (menachot 38a) writes clearly that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah). This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==How Many Strings of Techelet Are Necessary?==<br />
<br />
#The Radziner in Petil Techelet summarizes the dispute: <br />
##Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
##Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
##Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==If the Strings Ripped==<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.4?lang=bi Rambam, Hilchot Tzitzit 1:4]</ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24047Techelet2019-08-15T20:33:40Z<p>Relspas: /* If the Strings Ripped */ Add Reference to Ripped Strings on Main Tzitzit Page</p>
<hr />
<div>*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
*The Mishna (menachot 38a) writes clearly that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah). This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==How Many Strings of Techelet Are Necessary?==<br />
<br />
#The Radziner in Petil Techelet summarizes the dispute: <br />
##Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
##Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
##Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==If the Strings Ripped==<br />
*If all white tzitzit, [[Tzitzit#If_the_Strings_Ripped| click here]].<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>Rambam, Hilchot Tzitzit 1:4 </ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24046Techelet2019-08-15T20:18:34Z<p>Relspas: /* How Many Strings of Techelet Are Necessary? */</p>
<hr />
<div>*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
*The Mishna (menachot 38a) writes clearly that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah). This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==How Many Strings of Techelet Are Necessary?==<br />
<br />
#The Radziner in Petil Techelet summarizes the dispute: <br />
##Rambam holds that one string out of eighth are techelet.<ref>[https://www.sefaria.org/Mishneh_Torah%2C_Fringes.1.6/ Rambam Halachot Tzitzit 1:6]</ref> Sefer Hachinuch, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
##Raavad holds that one string out of four (two out of eight) is techelet.<ref>[https://www.sefaria.org/Hasagot_HaRaavad_on_Mishneh_Torah%2C_Fringes.1.6.1/ Raavad on Rambam Halachot Tzitzit 1:6]</ref> Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
##Rashi and Tosfot hold that four strings out of eighth are techelet.<ref>[https://www.sefaria.org/Rashi_on_Menachot.38a.4.1 Rashi on Mishna of Menachot 38a]</ref> [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
<br />
==If the Strings Ripped==<br />
<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>Rambam, Hilchot Tzitzit 1:4 </ref><br />
<br />
==Sources==<br />
<references /></div>Relspashttps://halachipedia.com/index.php?title=Techelet&diff=24045Techelet2019-08-15T19:37:34Z<p>Relspas: Add Rambam on Ripped Strings</p>
<hr />
<div>*The pesukim in Shalach <ref>Bamidbar 15:38 </ref> introduce the mitzvah of [[Tzitzit]] and among them is one that mentions the requirement to have a string of the Techelet color.<br />
<br />
"דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת"<br />
<br />
*The Mishna (menachot 38a) writes clearly that wearing [[Tzitzit]] without Techelet also fulfills the mitzvah of [[Tzitzit]] (while lacking a part of the mitzvah). This is codified in the Rambam ([[Tzitzit]] 1:3).<br />
*From the end of the era of the sages of the Gemara Techelet became unavailable and extinct from common practice. However, in the last century and a half many have investigated this lost dye and some claim to have rediscovered it. The halachic question is how to deal with the dyes which some have claimed to be the real Techelet of the Torah.<br />
*Rav Hershel Schachter in Ginat Egoz ([[Siman 2]]) writes that there is very little reason not to wear the [[Tzitzit]] because of a doubt that perhaps it is the correct Techelet. He addresses the fact that the minhag is to wear a white garment with white strings, but says clearly that there’s no reason that this minhag should override a possibility to fulfill a biblical mitzvah. Furthermore, the Bet HaLevi (Sh”t Bet HaLevi 42) who says that there’s a prohibition of detracting from the מצות by fulfilling a mitzvah in a inferior way but that since a positive mitzvah overrides a negative one, there’s still reason to wear [[Tzitzit]] without Techelet because one still fulfills a positive mitzvah. Extending this further, Rav Schachter writes that if a person owns Techelet then it becomes possible to fulfill the positive mitzvah and negative one simultaneously and therefore one wouldn’t be allowed to use a positive mitzvah to override a negative one. To see how Rav Schachter ties the Techelet [[Tzitzit]] see here [http://www.tekhelet.com/diagrams/Schachter7TyingDiagram2.pdf www.tekhelet.com] For a detailed how-to, see [https://www.mywesternwall.net/2019/04/02/techeiles-how-to-tie-tzitzis-like-r-hershel-schachters-method.html mywesternwall.net].<br />
*There are other Poskim who hold of wearing Techelet but most don't hold it is as much as a Chiyuv as Rav Schachter. Rav Meir Mazuz, Rosh Yeshiva of Kiseh Rachamim in Bnei Brak, wears Techeles on [[Shabbos]] and Yom Tov as he holds it's not a Chiyuv rather a nice Chumra. <ref>[http://www.ykr.org.il/modules/Ask/answer/1629 Kisei Rachamim's website]</ref><br />
*However, the overwhelming minhag for the last century was not to wear the Techelet which were suggested as the real species of Techelet. There’s a short article of Rav Elyashiv (Kovetz Teshuvot 1:2) who mentions several reasons to defend this practice. See Teshuvot vihanhagot 1:29 and 4:5 who quotes Rav Chaim Pinchas Scheinberg saying that future generations may think that we have had the tradition the entire time. Also, http://www.dailyhalacha.com/displayRead.asp?readID=785&txtSearch=techelet quotes Chacham Ben-tzion Abba Shaul who says that if your father and grandfather didn't wear a string of techelet than you should follow that practice as well. Rav Shlomo Aviner http://www.ravaviner.com/2011/06/techelet.html and in Shu"t She'elat Shlomo 4:12-20 also gives several reasons not to wear techelet. So does [http://en.tvunah.org/2013/12/16/tcheiles-from-murex-truncules/ Rav Osher Weiss]<br />
*Firstly, the discoveries made regarding the Techelet have been inconclusive and the first two claims were later disproved and who’s to say that the new one which is claimed to be authentic will stand the test of time. Additionally, perhaps by the mere fact that for over a thousand years Jews haven’t used such a species for Techelet is a tradition that this species isn’t the correct one. Some sources even point to the fact that the secret of the Techelet was hidden after the destruction of the Bet Hamikdash. Lastly, how are we to determine the correct method in developing the dye if it’s disputed even in the early authorities and the dispute is left unresolved.<br />
<br />
==How Many Strings of Techelet Are Necessary?==<br />
<br />
#The Radziner in Petil Techelet summarizes the dispute: <br />
##Raavad holds that one string out of eighth is techelet. Aruch (Techelet) agrees with the Raavad. He cites the Sefer Haitur, Sefer Machriya, Tur, Rabbenu Yerucham, Shulchan Aruch Harav who agree. Smag has safek like Tosfot or Raavad.<br />
##Rashi and Tosfot hold that two strings out of eighth are techelet. [https://www.yutorah.org/sidebar/lecture.cfm/788501/rabbi-hershel-schachter/hilchos-tzitzis/ Rav Schachter ("Hilchos Tzitzis" beginning)] holds like Rashi and Tosfot and recommends all Ashkenazim to follow this method due to the plethora of sources advocating it (Baal haIttur, Tur, Shulchan Aruch, etc.).<br />
##Rambam holds that one string out of eighth are techelet. Sefer Hachinuch, Maggid Meisharim, Mabit, Maharam Ibn Gabay, Sefer Charedim, Levush, Gra, Sefer Hakaneh, and Arizal agree with the Rambam. Radziner in Petil Techelet ch. 6 ends up following the Rambam but says one has what to rely upon to follow either of the other opinions. Ben Ish Chai (Noach n. 17) and in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&st=&pgnum=101 Od Yosef Chay (Vaera n. 3)] holds like the Rambam. [https://www.ykr.org.il/question/1629 Rav Yonatan Mazuz] agrees.<br />
<br />
==If the Strings Ripped==<br />
<br />
*According to the Rambam, if all white strings tore off up to the corner of the garment, and all that was left were techelet strings, the garment is still fit for use. <ref>Rambam, Hilchot Tzitzit 1:4 </ref><br />
<br />
==Sources==<br />
<references /></div>Relspas