Tzitzit - Revision history

YitzchakSultan1: /* Sanctity of the Tzitzit */

2026-02-16T01:47:03Z

Sanctity of the Tzitzit

← Older revision		Revision as of 01:47, 16 February 2026
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	#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>		#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
	#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>		#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
	#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref> They may be cut with ceramic or plastic scissors.<ref>Rav Chaim Kanievsky (Daat Noteh v. 2 p. 197), Piskei Halachot p. 294 fnt. 99 citing Shevet Kehati 4:6</ref><br />		#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Magen Avraham 11:18 quoting Shlah and Mateh Efraim, Siddur Bet Oved (Teliyat Tzitzit n. 9), Shiurei Knesset Hagedola (Hagahot Hatur 11:1), Machzik Bracha 11:9, Machasit Hashekel 11:18, Mishna Brurah 11:61, Kaf Hachaim 11:39, Halacha Brurah 11:20 (and 11:42), and Orchot Avot (Minhagei Teyman 2:11). Kaf Hachaim 11:17 quotes that Ben Ish Chai (Lech Lecha 4) and Kaf Hachaim Palagi 10:12 agree with Shlah. Shiurei Knesset Hagedola writes that most people were not careful about this and only a few righteous people had this practice. The reason for this is that tzitzit extends a person's life and metal blades are usually used to cut life short. Sh"t Asher Heyshiv 2:12 quotes Rav Ovadia as saying that he wasn't strict for this practice and would cut the strings with normal scissors. </ref> They may be cut with ceramic or plastic scissors.<ref>Rav Chaim Kanievsky (Daat Noteh v. 2 p. 197), Piskei Halachot p. 294 fnt. 99 citing Shevet Kehati 4:6</ref><br />
	==Symbolism of Tzitzit==		==Symbolism of Tzitzit==
	#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>		#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>

YitzchakSultan1: /* Sanctity of the Tzitzit */

2024-08-19T04:07:42Z

Sanctity of the Tzitzit

← Older revision		Revision as of 04:07, 19 August 2024
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	#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>		#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
	#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>		#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
	#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref><br />		#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref> They may be cut with ceramic or plastic scissors.<ref>Rav Chaim Kanievsky (Daat Noteh v. 2 p. 197), Piskei Halachot p. 294 fnt. 99 citing Shevet Kehati 4:6</ref><br />
	==Symbolism of Tzitzit==		==Symbolism of Tzitzit==
	#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>		#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>

YitzchakSultan1: /* Who? */

2024-08-19T03:50:19Z

Who?

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

	==== String Length ====		==== String Length ====

YitzchakSultan1: /* How to Tie Tzitzit */

2024-08-19T03:49:36Z

How to Tie Tzitzit

← Older revision		Revision as of 03:49, 19 August 2024
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	====When?====		====When?====
	# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>		# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

			==== String Length ====

			# The strings after being tied altogether from the edge of the tzitzit garment to the end of the strings must be 12 fingerbreadths.<ref>Shulchan Aruch O.C. 11:4, 11:14, Mishna Brurah 11:66, Halacha Brurah 11:45</ref>
			# Ideally, the knots and windings, called ''gedil'' (heb. גדיל; trans. strand) should take up 1/3 of the entire length and the part that is hanging, called ''anaf'' (heb. ענף; lit. branch), from the end of the knots take up 2/3 of the length.<ref>Shulchan Aruch O.C. 11:14</ref>

	==Maintenance==		==Maintenance==

YitzchakSultan1: /* How to Tie Tzitzit */

2024-07-17T21:36:33Z

How to Tie Tzitzit

← Older revision		Revision as of 21:36, 17 July 2024
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	#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>		#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
	# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>		# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
			# If a person winds the tzitzit strings and one of the windings only goes around the other strings half way, initially that should not be counted as a winding but after the fact it is acceptable.<ref>Rav Elyashiv (Ashrei Ha'ish 2:21). Yadot Hamishna p. 615 quotes Meorer Yeshaynim who wasn't sure if a half winding counts as a winding and says to avoid this he should add an extra half winding. However, he also quotes the Chazon Ish that a half winding does coutn as a winding.</ref>
	#For tying methods including techelet visit the [[Techelet#Tying_Methodology\|Techelet]] page.		#For tying methods including techelet visit the [[Techelet#Tying_Methodology\|Techelet]] page.

Jacob: mishna berura size was wrong

2024-07-16T10:07:27Z

mishna berura size was wrong

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	#Halacha Le'Maaseh:		#Halacha Le'Maaseh:
	##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.		##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
	##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>		##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.75 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
	#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>		#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>

YitzchakSultan1: /* If the Strings Ripped */

2024-06-18T03:28:42Z

If the Strings Ripped

← Older revision		Revision as of 03:28, 18 June 2024
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	#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>		#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
	#If 2 of the 8 strings ripped [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] from right beneath the knots, the Tzitzit are invalid 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. (but if you are not sure any 2 rips [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] below the know would invalidate). (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots) (but see below in extenuating circumstances re the defintion of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]])		#If 2 of the 8 strings ripped [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] from right beneath the knots, the Tzitzit are invalid 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. (but if you are not sure any 2 rips [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] below the know would invalidate). (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots) (but see below in extenuating circumstances re the defintion of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]])<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

			*<nowiki>'''</nowiki>Rosh<nowiki>'''</nowiki>: 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 [[Reference of Measurements in Halacha#Kdei%20Aniva%2520kdei%2520aniva\|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 [[Reference of Measurements in Halacha#Kdei Aniva 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 [[Reference of Measurements in Halacha#Kdei Aniva 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 <nowiki>[http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]</nowiki> it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.

			*<nowiki>'''</nowiki>Rabbeinu Tam<nowiki>'''</nowiki>: 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 [[Reference of Measurements in Halacha#Kdei Aniva kdei aniva\|kdei aniva]], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.

			*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
	#When a string tears anywhere ABOVE the final knot, the ''tzitzis'' become not ''kosher'' <ref>[https://www.sefaria.org/Mishnah_Berurah.12.4?lang=bi&with=all&lang2=en ''Mishnah Berurah, Orach Chaim'' 12:4.]</ref>		#When a string tears anywhere ABOVE the final knot, the ''tzitzis'' become not ''kosher'' <ref>[https://www.sefaria.org/Mishnah_Berurah.12.4?lang=bi&with=all&lang2=en ''Mishnah Berurah, Orach Chaim'' 12:4.]</ref>
	#As to the definition of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] 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> but 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>		#As to the definition of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] 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> but if the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
	#If 3 (separate) strings are ripped , ''even though there is more than [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] left in all strings'', Rabbanu Tam holds that it is a pasul. The shulchan aruch holds that's not the halacha but a good stringency. The ramah appears to hold like rabbanu tam but the Mishnah berura/buir halacha appears to put it back like the shulchan aruch.<ref>Shulchan Aruch OC 12:01 and Ramah there and Mishnah Berurah SK 11 and Biur halacha citing the Pri Migadim</ref>		#If 3 (separate) strings are ripped , ''even though there is more than [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] left in all strings'', Rabbanu Tam holds that it is a pasul. The shulchan aruch holds that's not the halacha but a good stringency. The ramah appears to hold like rabbanu tam but the Mishnah berura/buir halacha appears to put it back like the shulchan aruch.<ref>Shulchan Aruch OC 12:01 and Ramah there and Mishnah Berurah SK 11 and Biur halacha citing the Pri Migadim</ref>
	# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>		# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>
			===Laws that Disqualify Tzitzit===
			#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva\|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1</ref>

			#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva\|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8</ref>
	===If the Garments Ripped===		===If the Garments Ripped===
	#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>		#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
	#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>		#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

	#

	===Washing the Tzitzit and its Garment===		===Washing the Tzitzit and its Garment===
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	#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>		#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
	#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>		#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
	#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>		#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref><br />


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

Gershonw at 08:42, 16 June 2024

2024-06-16T08:42:52Z

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	#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>		#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
	#If 2 of the 8 strings ripped [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] from right beneath the knots, the Tzitzit are invalid 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. (but if you are not sure any 2 rips [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] below the know would invalidate). (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots) (but see below in extenuating circumstances re the defintion of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]])		#If 2 of the 8 strings ripped [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] from right beneath the knots, the Tzitzit are invalid 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. (but if you are not sure any 2 rips [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] below the know would invalidate). (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots) (but see below in extenuating circumstances re the defintion of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]])
	#When a string tears anywhere ~~above~~ the final knot, the ''tzitzis'' become not ''kosher'' <ref>[https://www.sefaria.org/Mishnah_Berurah.12.4?lang=bi&with=all&lang2=en ''Mishnah Berurah, Orach Chaim'' 12:4.]</ref>		#When a string tears anywhere ABOVE the final knot, the ''tzitzis'' become not ''kosher'' <ref>[https://www.sefaria.org/Mishnah_Berurah.12.4?lang=bi&with=all&lang2=en ''Mishnah Berurah, Orach Chaim'' 12:4.]</ref>
	#As to the definition of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] 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> but 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>		#As to the definition of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] 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> but if the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
			#If 3 (separate) strings are ripped , ''even though there is more than [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] left in all strings'', Rabbanu Tam holds that it is a pasul. The shulchan aruch holds that's not the halacha but a good stringency. The ramah appears to hold like rabbanu tam but the Mishnah berura/buir halacha appears to put it back like the shulchan aruch.<ref>Shulchan Aruch OC 12:01 and Ramah there and Mishnah Berurah SK 11 and Biur halacha citing the Pri Migadim</ref>
	# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>		# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

Gershonw at 08:35, 16 June 2024

2024-06-16T08:35:42Z

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	#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>		#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

	~~===Laws that Disqualify Tzitzit===~~		#

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

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

Gershonw at 08:34, 16 June 2024

2024-06-16T08:34:31Z

← Older revision		Revision as of 08:34, 16 June 2024
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	#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>		#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
	#If 2 of the 8 strings ripped [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] from right beneath the knots, the Tzitzit are invalid 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. (but if you are not sure any 2 rips [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] below the know would invalidate). (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots)~~.<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:~~		#If 2 of the 8 strings ripped [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] from right beneath the knots, the Tzitzit are invalid 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. (but if you are not sure any 2 rips [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] below the know would invalidate). (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots) (but see below in extenuating circumstances re the defintion of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]])

	*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
	*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
	*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref> (but see below in extenuating circumstances re the defintion of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]])
	#When a string tears anywhere above the final knot, the ''tzitzis'' become not ''kosher'' <ref>[https://www.sefaria.org/Mishnah_Berurah.12.4?lang=bi&with=all&lang2=en ''Mishnah Berurah, Orach Chaim'' 12:4.]</ref>		#When a string tears anywhere above the final knot, the ''tzitzis'' become not ''kosher'' <ref>[https://www.sefaria.org/Mishnah_Berurah.12.4?lang=bi&with=all&lang2=en ''Mishnah Berurah, Orach Chaim'' 12:4.]</ref>
	#As to the definition of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] 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> but 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>		#As to the definition of [[Reference of Measurements in Halacha#Kdei%20Aniva\|kdei aniva]] 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> but 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>