Tzitzit: Difference between revisions

From Halachipedia
(229 intermediate revisions by the same user not shown)
Line 1: Line 1:
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:
Tzitzit or [[tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the tallit ([[prayer]] shawl) and tallit katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:


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


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


===Kavana===
== Person Requirements ==
# The obligation applies to all Jewish men age 13 and up.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and he 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>
#Women are exempt, as 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 Tosofot 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 Tosofot for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men aren’t required from the Torah except if they wear a four cornered garment. We treat Tzitzit both as and as not a personal obligation towards leniency. Hence, it is a personal obligation in the sense that only if one wears the garment does he need to attach Tzitzit and not just when he owns a garment. And, it is not a personal obligation that one would need to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men don’t really have to, women certainly shouldn’t do so. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref>
# A Katan, or minor child who is less than 13 years old, should wear tzitzit, with a bracha, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) doesn’t 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>.
# The proper age of [[chinuch]] for tbe mitzvah of tzitzit is nine years old. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 2 </ref>


# One should have in mind that he is wearing Tzitzit in order to remember and fulfill all 613 commandments.<ref>Shulchan Aruch Orach Chaim 8:8, Aruch Hashulchan 8:13, Ben Ish Chai Year 1 Bereshit Halacha 1, Ohr Letzion 2:44:17, Halacha Berura 8:24. The Bach OC 8 explains that since the Torah uses the word למען (Bamidbar 15:40), introducing the reason for the mitzva being that we recall the mitzvot and do them, one should have this in mind when performing the mitzva. The same is true, he says of Tefillin in order that the Torah shall be in your mouths (Shemot 13:9) and Sukkah in order that you recall the redemption from Egypt when G-d caused you to dwell in clouds of glory (Vayikra 23:43)</ref> If one only had the basic kavana to fulfill this mitzva, without the additional thought of remembering all 613 mitzvot, he has nevertheless fulfilled his obligation.<ref>Mishna Berura 8:19</ref>
== Time Requirements ==
# The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light so that one is 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 4 cubits away. Both descriptions are equivalent and commonly referred to as Misheyakir. There is a wide range of opinions precisely when 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: 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. 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, he would simply 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 is a very lenient position is also well collaborated and accepted.</ref>
# If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Berachot]] 1:1; Shulchan Aruch 459:2</ref>  However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref>  qualify that one shouldn’t rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Berura 2, 30:1.</ref>  and should rather wait at least until the most lenient interpretation of Misheyakir.
# One may wear Tzitzit before these times, however he should do so without making a bracha, and only when it becomes the time period known as Misheyakir may one make a bracha.<ref>Rema 18:3</ref>  
# If one inadvertently made a bracha before dawn, he 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 Berura 1, 18:6</ref>
# In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk uritem oto bamidbar 15:39.  Rambam hilchot tzitzit 3:7 says 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 kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> He wouldn’t have to be worried about violating Baal Tosef.<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 Tefilat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref>
# However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref>  unless one is the shliach tzibur (cantor) for [[Maariv]] and he isn’t wearing an appropriate outer garment (like a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
# Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if after sunset than without a bracha.<ref>Halacha Berura 1, 18:2</ref>


=== People Obligated in Tzitzit ===
==Material Requirements==
#Sephardim generally follow the opinion of the Shulchan Aruch<ref> S"A 9:1. This is based off of Rav Nachman in Gemara Menachot 39b and is purported by the Rif and Rambam Hilchot Tzitzit 3:2 and Sefer Hamitzvot aseh 14 </ref>  that only garments made of wool or linen  have a torah obligation to be affixed with tzitzit strands. 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. Nevertheless, it one finds it uncomfortable to wear wool tzitzit, he 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>
#Ashkenazim rely on the Rema who holds that all materials are included in the Torah obligation.<ref>This is based off of Rava in Gemara Menachot 39b which Tosafot there "Rav Nachman" says Rashi and Rabbeinu Tam both paskin like. </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 says one should try to be strict even in the summertime. </ref> One the other hand, many poskim are lenient if wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igres 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 Shternbuch cites several reasons that one should be strict and said that we can't learn anything from the rabbis that wore non-wool garments because they had their own reasons.  </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbenu 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 his tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref>
#Along the same lines, some poskim equate leather with synthetic materials (such as polyester, 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 he should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
# For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.
# The minhag for sehpardim is that the garment and tzitzit be of the same color. <ref> Ben Ish Chai Noach Halacha 11 </ref>
== Size Requirements ==
#There are various opinions<ref>This range emanates from the Gemara Menachot 40b dictate that the garment needs to be the size that it would cover the head and majority of a minor. First off, there are different interpretations as to how old this minor is: 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. Second of all, there is ambiguity if the majority requirement means that the garment needs to cover the head and then in addition a majority of the kid’s body (Radbaz) or if it only needs to cover in total a majority of the kid with the head included ([[Chinuch]]). Meaning, it would be sufficient to cover the kid’s head and another 30 or 40% of his body, as opposed to 51%</ref>  as to how big the garment needs to be to qualify as a halachically bona fide garment, so that one could make a bracha on them without worrying if it is a bracha levatala (in vein or wasted blessing): 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>, 1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna berura 16:4;</ref>  , 1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>, 2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Shneur 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>, and finally there is even an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref>
#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]:  Rav Chaim Na’eh holds it is 48 cm or 18.9 inches, while the Chazon Ish holds it is 57.7 cm or 22.7 inches. 
#Additionally, there is a dispute if the dimensions include or exclude the center hole for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> doesn’t include the neck hole in the measurement, while the Chazon Ish <ref>3:30</ref> does.
# Halacha Le'Maaseh:
## Sephardim: To fulfill Mitzvah BUT not to make a bracha: should wear tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would also be best if this shiur doesn’t include neck hole, but if it’s difficult to find a tzitzit that size or uncomfortable to wear, one may rely on the opinions that the neck hole is included. In this case, one should make a bracha on a tallit Gadol and patur (exempt) the tallit katan. In order to make a bracha on a tallit katan, it should measure 2 [[amot]] by 1 [[amah]] <ref>See Halacha Berurah 1, 16:1; and “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, p. 8-11.</ref>.
## Ashkenazim: 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 a Tzitzit 32 by 16 inches not including the neckhole. <ref> Rabbi Neusadt, 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>
# Even a 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 Berura 10:20 </ref>
=== Shoulder straps and sleeves===
# The cloth that goes over the shoulder can’t be thin strips but rather they 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 the shoulder can’t be thin stripes 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>
# It’s better not to have sleeves on Tzitzit. <Ref>Mishna Brurah 16:4 </ref>


=== Adults ===
==Other Garments==
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A scarf is exempt from tzitzit. <ref> Shulchan Aruch 10:11 </ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Towels are exempt from tzitzit. <ref> Biur Halacha 10: "soder" </ref>  
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# If one wears more than one four-cornered garment they are all obligated in tzitzit but the beracha is only recited on the first one that he puts on. But if one recited the beracha and only had in mind to wear one four-cornered garment and then changed his mind and put on another one, he must recite a new beracha. <ref> Shulchan Aruch 8:12 </ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>  
# There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable to round off one of the corners, so that it no longer has 4 corners. <Ref>Mishna Brurah 8:18</ref>Others say that we're not strict for this concern. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763919/Rabbi_Hershel_Schachter/Shiur_#8_-_Yevamos_-_דורשים_סמוכים,_כל_שישנו Rav Hershel Schachter on yutorah.org ("Yevamot 8," min 90)]. 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", end of shiur)]</ref>
==Tying Requirements==
# Even though the minhag is that a child, less than 13 doesn't tie the tzitzit for an adult, he may tie tzitzit for a child less than 13 to wear, since his mitzvah is only a mitzvah of [[chinuch]] anyway. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
# One may tie the tzitzit strings onto the tzitzit garment at night, even though we do not recite the beracha before putting it on during the night. <ref> Sh"t Yabia Omer OC 8:3 </ref>
==Shehecheyanu==
# If one buys a new tallit, a [[Shehecheyanu]] is recited. <ref> S"A 22:1, Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 5 </ref> According to Ashkenazim some poskim say to say it after the beracha on the tallit<ref> Mishna Brurah 22:3 </ref>, while some say to say it prior to the beracha on the tallit<ref> Baer Heitev 22:2 </ref>. Sephardim should say it after. <ref> Birkei Yosef 22:2. </ref>
# The beracha may be recited as long as someone is still wearing it for his first time. <ref> Halacha Berura 22:7, Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 5 </ref>
# One should recite the beracha on a new tallit katan if it brings him joy. <ref> Ben Ish Chai Bereishit Halacha 7. </ref>
# If one places new strings on an old garment a [[shehecheyanu]] is not recited. <ref> Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
# One who wears a tallit that has been worn before, even if this is his first time fulfilling the mitzva he doesn't recite a [[shehecheyanu]]. <ref> Sh"t Yechave Daat 2:31 </ref>
# [[Shehecheyanu]] should not be recited if one acquired a new [[talit]] katan. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 6 </ref>


====Children====
==Borrowed Tallit==
{{Tallit Katan for Children}}
# A Tallit which one borrows directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one can recite the beracha, because we assume that the owner gives it as a present on condition that it is returned. However, it's 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>
 
==Checking the Tzitzit==
====Should a Man who isn't Married Wear a Tallit?====
# 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. S"A 8:9 writes clearly that one must check one's tzitzit before making the bracha so that one doesn't make a bracha levatala in case the tzitzit are ripped. Mishna Brurah 8:21 adds that there's also a need to check the strings close to the [[talit]] 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 not to make a bracha levatala. </ref>
<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 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref></p>
# One can check the tzitziyot before putting it its case/bag and not have to check again in the morning before making the bracha. <ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
<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]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol</p>
# If checking the tzitzit will cause somebody to be late to praying, one can assume that they are kosher and make a beracha. <ref> Sh"t Otzrot Yosef 1:26 </ref>
 
# One shouldn't miss [[Tefillah]] Betzibuur because of this checking as long as knows the strings were complete yesterday. <Ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
===Time Requirements===
# One should separate the strings of the Tzitzit before making the bracha, however if one's late to shul, one doesn't have to. <Ref> S”A 8:7, Buir Halacha s.v. Tzarich writes that surely it's 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's late to shul one doesn't have to seperate the strings. </ref>
 
# One may untangle tzitzit on [[shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref> Sh"t Yabia Omer OC 5:3 </ref>
#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
==If the strings ripped==
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref>  However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref>  qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39).  Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref>  In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref>  unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>
 
===Garment Requirements===
====Material Requirements====
 
#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref>  who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons.  </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref>  an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.
 
====Size Requirements====
 
#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>
 
#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]:  Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.
 
*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.75 [[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>
 
====Shoulder Straps and Sleeves====
 
#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>
 
====Color Requirements====
 
#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>
 
====Corners====
 
#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>
 
====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees.
 
See [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if only a minority of a garment's side is open then it is exempt from having Tzitzit.<ref>Shulchan Aruch, OC, 10:7. See [https://www.yutorah.org/lectures/908566/Ten-Minute-HalachaTzitzis-on-a-Sweater-that-Zips-Up-On-The-Sides Ten Minute Halacha: Tzitzis on a Sweater that Zips Up On The Sides] by Rabbi Aryeh Lebowitz for a practical discussion of this issue.</ref> When determining the size of the hole the armhole is considered as though it was closed.<ref>Mishna Berura 10:25 [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref> If the garment's side is open exactly half way then it is a safek and therefore one should tie Tzitzit on it without a beracha.<ref>Mishna Berura 10:26, Halacha Brurah 10:16</ref> In such a case one should be careful not to wear the garment on Shabbat without an Eruv.<ref>Shulchan Aruch O.C. 10:7</ref>
 
=====Other Garments=====
 
#A scarf is exempt from Tzitzit.<ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body.</ref>
#Towels are exempt from Tzitzit.<ref>Beiur Halacha 10 s.v. "soder"</ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit.<ref>Halacha Berura vol. 1 pg. 376</ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha.<ref>Shulchan Aruch O.C. 8:12</ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned.<ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].
 
*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.
 
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.
 
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>
 
==Tying Tzitzit==
===How to Tie Tzitzit===
 
#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
# 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.
 
===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam<ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]].<ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning.<ref>Shu"t Yabia Omer OC 8:3 </ref>
 
==== 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==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>
 
===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]
[[Image:TzitzitEnd.png|right|200px]]
 
# If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit is Kosher. However, if 2 of the 8 strings ripped completely down to the knots, the Tzitzit is Kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other), assuming that it was 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 S"A 9:13. If tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 quotes:  
#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>
* ’’’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 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’s 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 pasul if 1 string on both sides of the four strings tear to a length that is shorter than kdei aniva. If you didn’t 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 kdei aniva it would be pasul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you’re not sure if they came from the same large string? Mishna Brurah 3 says that it’s a safek if we can combine 2 strings to be kdei aniva even if we know they’re from the same string, so this is a sfek sfeka (maybe they’re different strings and even if they’re 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 that it’s a safek if different strings can combine to kdei aniva, rather he says they definitely cannot combine.  
#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:  
* ‘’’Rabbeinu Tam’’’: tzitzit comprise 2 techeles strings and 2 lavan strings. In order for tzitzit to be kosher, either all of the techeles (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 kdei aniva, that would be pasul. If 2 strings tear, even if those were 2 separate strings, it’s ok because there are another 2 complete strings. But if 3 strings tear (again, even if they’re kdei aniva,) the tzitzit are pasul 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, but one shouldn’t miss praying together with a [[minyan]] to get them-Mishna Brurah 13,) it’s good to be concerned for Rabbeinu Tam. Mishna Brurah 12:11 says obviously it’s 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>
*<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.
# The amount that is needed to tie a bow (Kedi Anivah) is considered by some to be 4 cm. <Ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm. Kitzur S"a 9:13 writes that it is supposed to be 4 Agudlin.</ref>
 
==Tuck In or Out==
*<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.
===Strings===
 
# Some ashkenazim have the minhag to tuck their strings in and some leave them out. <ref> Mishna Brurah 8:26 was strongly against those who wear their tzitzit in and says that by doing so you are disgracing mitzvot and adds that if you received a gift from the king you would surely wear it outside to show off to others. He also says that tucking them out fulfills the pasuk of "u'riitem oto." This is the psak of S"A Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot [[Berachot]] 18a which allows for tucking them in on for a dead person because they don’t have to fulfill "uritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least least leave them tucked out for long enough for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 says that in many communities in eastern Europe they would took the strings in but he says this isn't really correct. 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 disrespected 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). </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. <ref> Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2 </ref>
*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>
# At a cemetery one must tuck in his strings. <ref> Shulchan Aruch 23:1, Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, laws of tzitzit in a cemetary, seif 1 </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>
===Garment===
#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>
# One may wear the tzitzit under his clothes even if it will touch his skin. <ref> Halacha Berura 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 into 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 Vihanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he's unsure if it would even be obligated in tzitzit, so one should try to refrain from this. </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>
==Symbolism of tzitzit==
# 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>
# The five knots of the tzitzit represent the 5 books of the Torah. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing tzitzit, seif 1 </ref>
===Laws that Disqualify Tzitzit===
==Treatment of the Tzitzit and its Garment==
#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>
# One should make sure his tzitzit stay clean and wash them often so that they remain white in color. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing tzitzit, seif 1 </ref>
 
==Sanctity of the tzitzit==
#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>
# 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 it is not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), S"A 15:1</ref>
===If the Garments Ripped===
# 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>
#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>
# One should not enter the bathroom with his tallit gadol. <ref> Shulchan Aruch 21:3, Chayei Adam 11:37, Mishnah Berura 21:14, S"A Harav 21:3. </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>
# One shouldn't enter the bathroom with his tallit katan if it is on top of his clothing. It is permitted to enter with the tallit katan under his clothing. <ref> S"A 21:3, Kaf Hachayim 21:13. </ref>
 
# One should try to prevent his strings from touching the ground. <ref> S"A 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, S"A Harav 21:5 </ref>
===Washing the Tzitzit and its Garment===
 
#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>
 
===Sanctity of the Tzitzit===
 
#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref> 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==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
 
==Tallit Katan==
# Although the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16,  Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>
 
===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim.<br>
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}
 
====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].
 
===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>
 
==Tallit Gadol==
==Tallit Gadol==
===How to Put on the Tallit===
# 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 Berura 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 wasn't very accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he doesn't understand why someone who isn't yet married shouldn't fulfill the mitzvah of tzitzit.</ref>
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
## A sephardic boy studying in an ashkenazi yeshiva should continue his minhag to wear a tallit gadol. <ref> Yechave Daat 4:36 </ref>
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping oneself in the garment.<ref>Kaf Hachayim 206:4 </ref>  
# One should unfold the tallit before making the beracha so that there won't be any interruption between the beracha and the wrapping. <ref> Kaf Hachayim 206:4 </ref> If one made an interruption before placing the tallit on his head, he should recite a new beracha, but if he interrupted only after placing it on his head he doesn't recite a new beracha. <ref> Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that he would be required to answer to, he is permitted to do so. </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit  Yosef 1:8:22 </ref>  
# The beracha should be recited before wrapping oneself in the tallit gadol, but if he forgot he can recite it as long as it is still on him. <ref> Shulchan Aruch 8:10 </ref> 
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>
# One shouldn't write a pasuk or the beracha on his tallit gadol <ref> Shulchan Aruch YD 283:4, Rambam Sh"t Pe'er Hador 7 </ref> , but he may keep the tallit if he did get one but should be more careful with it. <ref> Kaf Hachayim 24:24 </ref>
 
# The beracha and the wrapping of the tallit gadol should be done standing up. <ref> Shulchan Aruch 8:1 </ref> If one is weak or sick he can recite the beracha and wrap himself in it while seated. <ref> Halacha Berura 8:3 </ref>
===How the Head is Wrapped===
# If one said the beracha al mitzvat tzitzit on the tallit gadol instead of lihitaatef bitzitzit he has nevertheless fulfilled his obligation. The same would be true if he recited lihitaatef bitzitzit on the tallit katan. <ref> Kaf Hachayim 8:21, although the minhag sepharad is not to recite a beracha on the tallit katan but rather to exempt it with the beracha on the tallit gadol, Ben Ish Chai Bereishit halacha 2. </ref>
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
# If one removes his tallit and plans to put it back on within a half an hour, he does not recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
# If one tallit gadol fell off and to the floor, he doesn't recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer YD 3:17:11, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 22 </ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.  
# The [[talit]] gadol should be removed after the [[tefilin]]. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 40. </ref>
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.  
==Text of Bracha==
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref> According to Sephardic practice, throughout this procedure, the head, neck and chin should be covered while leaving the face completely exposed.<ref>Yechave Daat 5:1, Halacha Berura 8:24</ref> Ashkenazim do cover the face.<ref>Mishna Berura 8:4 writes to cover up to one's mouth</ref>
# The Bracha for a Tallit Gadol is LeHitatef BeTzitzit. <ref>S"A 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit.</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice. see also Halacha Berura 8:9</ref>
# 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>S"A 8:6 writes that for a 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>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br br>
# 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.
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
# 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.  
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>
 
===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>
 
===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4, Halacha Berura 8:9 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>
 
===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, Mishna Brurah 8:3, Kaf Hachaim 8:9 agree.  Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. [https://www.sefaria.org.il/Nehar_Misrayim.1.4?lang=bi Nehar Mitzrayim] writes about the prevalence of wearing it in that fashion, but emphasizes that you must at the very least wrap it around you properly and put two strings in front and two behind after reciting the beracha before folding it back to over your neck. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref> Since one is not fulfilling his obligation, his beracha would be in vain.<ref>Yechave Daat 5:1, Halacha Berura 8:9 </ref>
 
===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Many have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>See Kaf Hachaim 8:8. Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10 records this as the practice of Moroccans. Chacham Ovadia Yosef would meditate upon these pesukim but not recite them aloud (see Yabea Omer 7:1 and Halichot Olam 1:Bereishit Halacha 3</ref>
 
===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>
 
===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>
 
===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>
 
===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardic minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
# The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.
 
# The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
 
# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>
 
====Interruptions between the Beracha and the Wrapping====
 
# One should not interrupt between reciting the beracha and wrapping in the tallit gadol. If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39.</ref> One who has already begun wrappin in the tallit gadol and hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so.<ref> Halacha Berura 8:6, Kaf Hachaim 8:39 </ref>
# One should not even pause silently. Nevertheless, if one did so, he still does not repeat the blessing.<ref> Halacha Berura 8:6 </ref>
# One should not interrupt with a physical activity, such as kissing the the strings or unfolding the Tallit.<ref> Halacha Berura 8:4</ref> One who engages in such an activity would not repeat the beracha.<ref> Yabea Omer 2:4, Halacha Berura 8:4</ref>
 
====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>
 
 
====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>
 
====Borrowed Tallit====
 
#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]
 
====Laws regarding the Bracha on Tzitzit====
 
#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>
 
===Shehecheyanu===
 
#If one buys a new Tallit, a [[Shehecheyanu]] is recited.<ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after,<ref>Mishna Brurah 22:3 </ref> Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy.<ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited.<ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]].<ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>
 
=== A Silver Atara ===
[[File:330px-Rav_Mordechai_Eliyahu.jpg|right|100px]]
# Some people have the minhag to wear a tallit with a silver atara (band) that beautifies the top of the tallit. Others refrain from adding this silver adornment to the tallit because a halachic question with this practice. However, most poskim hold that there's no concern at all with wearing this silver adornment.<ref>Aruch Hashulchan 8:10 writes that some people mistakenly think that the main mitzvah is the part of the tallit that is worn over one's head. However, in truth the part of the tallit that is drapped over the body is the main part of the tallit. To avoid this mistake, Aruch Hashulchan advises against having a silver band on top of a tallit so as not to give extra importance to the top of the tallit. Piskei Teshuvot (8 fnt. 121) quotes the Artzot Hachayim who didn't like the practice of having a silver atara. He writes that to avoid this question some people put a silver band on top and the middle of the tallit. Igrot Moshe OC 5:20:3 writes that there's no reason to be strict to avoid wearing a silver band on top of a tallit. Mishna Halachot 18:15 also indicates that it is a nice thing to have a silver atara and not a problem. Rav Mordechai Eliyahu used to wear a silver atara when being a sandak at a brit milah (Chut Hameshulash p. 19 fnt. 47). Rav Chaim Kanievsky (Daat Noteh 2:78) holds that it is a fine practice to wear a silver atara on a tallit. There he explains that it isn't a binding family minhag if someone's father wore a tallit with or without a silver atara. If someone did it is merely that they did so in order to beautify the mitzvah but not because it is a minhag. [https://www.yutorah.org/sidebar/lecturedata/1035044/Mishna-Berurah-#9%E2%80%949:6%E2%80%9311:1%E2%80%94Tzitzis-on-Different-Types-of-Begadim,-Niputz-Lishma Rav Hershel Schachter (Mishna Brurah 9:6 min 16)] concludes that a person should not wear a silver atara unless his tallit has an atara on top and also an atara in the middle of the tallit.  </ref>
# It is a nice practice to have a collar on top of the tallit that indicates which side is the top so that a person doesn't accidentally wear the tallit upside down. Some poskim hold that it isn't necessary and it is fine to wear a tallit upside down.<ref>Ben Ish Chai (Beresheet, Shana Rishona, n. 8)</ref>
#The minhag is to wear a tallit with an atara made of cloth.<ref>Mishna Brurah 8:9. Chut Hameshulash p. 19 quotes Rabbi Eli Mansour and Chacham Baruch that the Syrian minhag was specifically to have a tallit with a cloth atara and not a silver one. </ref> This was also the practice of Rav Ovadia Yosef and Rav Yom Tov Yedid.<ref>Chut Hameshulash p. 19. This can be observed from [https://www.yeshiva.org.il/wiki/index.php/%D7%94%D7%A8%D7%91_%D7%A2%D7%95%D7%91%D7%93%D7%99%D7%94_%D7%99%D7%95%D7%A1%D7%A3 pictures of Rav Ovadia].</ref> Indeed, this is the minhag of the world.<ref>Chut Hameshulash p. 29. This is in opposition Rabbi Yitzchak Abadi (Or Yitzchak 1:9, cited by Chut Hameshulash) that a person should have a tallit with no atara (even from cloth) at all. </ref>
#If someone has a silver atara some poskim advise ensuring that it doesn't extend more than a tefach from one's face on Shabbat so as not to create a temporary tent.<ref>Sh"t Maamar Mordechai 4:46 (v. 4 p. 179)</ref>
#Some poskim write that if someone has a tallit with a silver atara and another one without an atara, they should wear the one with a silver atara for Shabbat as part of kavod Shabbat (honoring Shabbat).<ref>Nishmat Shabbat 1:277</ref>
 
==Links==
 
*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter
 
==Sources==  
==Sources==  
{{Reflist|2}}
<references/>
[[Category:Orach Chaim]]
<references />

Revision as of 04:41, 12 December 2013

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:

The tzitzit of one corner of a tallit

Source of Requirement

  1. There is a positive Torah commandment to place Tzitzit strands on a four cornered garment that one wears. [1] This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. [2] On such a garment, one should only attach tzitsis to four corners of the garment. [3] The corners chosen should be the corners that are the farthest away from each other. [4] However, bedieved, one may make a beracha even if the tzistis were not placed at the farthest corners of the clothe. [5]
  2. There is, however, no obligation to wear such a garment in the first place.[6] Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.[7]Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag. [8]

Person Requirements

  1. The obligation applies to all Jewish men age 13 and up.[9]
  2. A blind man is equally obligated, and he should recite a bracha.[10] 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.[11]
  3. Women are exempt, as Tzitzit is a positive time bound mitzvah.[12]
  4. A Katan, or minor child who is less than 13 years old, should wear tzitzit, with a bracha, once he reaches the age of chinuch [13].
  5. The proper age of chinuch for tbe mitzvah of tzitzit is nine years old. [14]

Time Requirements

  1. The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light so that one is able to distinguish between the white and blue strands within a clump of Tzitzit.[15] This time period is also known as the time when one is able to recognize an acquaintance from 4 cubits away. Both descriptions are equivalent and commonly referred to as Misheyakir. There is a wide range of opinions precisely when Misheyakir occurs on a perfect day[16] in Jerusalem: 35 minutes before sunrise,[17] 60 minutes before sunrise,[18] and 66 minutes before sunrise.[19] The various opinions would then have to be extrapolated according to the region of the world and time of year.[20] 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.[21]
  2. 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.[22] Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.[23] However, most modern poskim[24] qualify that one shouldn’t rely on these minority opinions unless under “extreme circumstances”[25] and should rather wait at least until the most lenient interpretation of Misheyakir.
  3. One may wear Tzitzit before these times, however he should do so without making a bracha, and only when it becomes the time period known as Misheyakir may one make a bracha.[26]
  4. If one inadvertently made a bracha before dawn, he should not repeat another bracha when the correct time arrives.[27]
  5. In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.[28] He wouldn’t have to be worried about violating Baal Tosef.[29] In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces[30]
  6. However, one should not wear a Tallit Gadol at night,[31] unless one is the shliach tzibur (cantor) for Maariv and he isn’t wearing an appropriate outer garment (like a jacket).[32]
  7. 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 after sunset than without a bracha.[33]

Material Requirements

  1. Sephardim generally follow the opinion of the Shulchan Aruch[34] that only garments made of wool or linen have a torah obligation to be affixed with tzitzit strands. 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. Nevertheless, it one finds it uncomfortable to wear wool tzitzit, he may wear tzitzit made from other materials. [35]
  2. Ashkenazim rely on the Rema who holds that all materials are included in the Torah obligation.[36] Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. [37] One the other hand, many poskim are lenient if wearing wool would cause any discomfort, especially in the heat. [38]
  3. Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites[39] 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 his tzitzit, they may be used with a bracha.[40]
  4. Leather garments are exempt from the obligation of tzitzit, even on a rabbinic level.[41]
  5. Along the same lines, some poskim equate leather with synthetic materials (such as polyester, nylon, and rayon) and maintain that they are also exempt from tzitzit.[42] Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.[43] Therefore, it is best not to use synthetic materials for the mitzvah, but if one does he should refrain from making a bracha on it.[44]
  6. For a discussion of using Techelet (blue) strings as Tzitzit see the Techelet page.
  7. The minhag for sehpardim is that the garment and tzitzit be of the same color. [45]

Size Requirements

  1. There are various opinions[46] as to how big the garment needs to be to qualify as a halachically bona fide garment, so that one could make a bracha on them without worrying if it is a bracha levatala (in vein or wasted blessing): 1 amah by 1 amah[47], 1.5 amot by 1 amah[48] , 1.5 amot by 1.5 amot[49], 2 amot by 1 amah[50], and finally there is even an opinion that there is no size requirement at all.[51]
  2. 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, while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
  3. Additionally, there is a dispute if the dimensions include or exclude the center hole for one’s head and neck. The Mishna Brurah [52] doesn’t include the neck hole in the measurement, while the Chazon Ish [53] does.
  4. Halacha Le'Maaseh:
    1. Sephardim: To fulfill Mitzvah BUT not to make a bracha: should wear tzitzit measuring 1.5 amot by 1 amah. It would also be best if this shiur doesn’t include neck hole, but if it’s difficult to find a tzitzit that size or uncomfortable to wear, one may rely on the opinions that the neck hole is included. In this case, one should make a bracha on a tallit Gadol and patur (exempt) the tallit katan. In order to make a bracha on a tallit katan, it should measure 2 amot by 1 amah [54].
    2. Ashkenazim: 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. [55] Accordingly, one can wear a Tzitzit 32 by 16 inches not including the neckhole. [56]
  5. Even a garment with four corners needs to be open at least a majority of the way up. [57] If there is a button less than half way up but the majority is still open, it is still obligated in tzitzit. [58]

Shoulder straps and sleeves

  1. The cloth that goes over the shoulder can’t be thin strips but rather they must be at least as wide as 3 Etzba’ot. [59]
  2. It’s better not to have sleeves on Tzitzit. [60]

Other Garments

  1. A scarf is exempt from tzitzit. [61]
  2. Towels are exempt from tzitzit. [62]
  3. If one wears more than one four-cornered garment they are all obligated in tzitzit but the beracha is only recited on the first one that he puts on. But if one recited the beracha and only had in mind to wear one four-cornered garment and then changed his mind and put on another one, he must recite a new beracha. [63]
  4. There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable to round off one of the corners, so that it no longer has 4 corners. [64]Others say that we're not strict for this concern. [65]

Tying Requirements

  1. Even though the minhag is that a child, less than 13 doesn't tie the tzitzit for an adult, he may tie tzitzit for a child less than 13 to wear, since his mitzvah is only a mitzvah of chinuch anyway. [66]
  2. One may tie the tzitzit strings onto the tzitzit garment at night, even though we do not recite the beracha before putting it on during the night. [67]

Shehecheyanu

  1. If one buys a new tallit, a Shehecheyanu is recited. [68] According to Ashkenazim some poskim say to say it after the beracha on the tallit[69], while some say to say it prior to the beracha on the tallit[70]. Sephardim should say it after. [71]
  2. The beracha may be recited as long as someone is still wearing it for his first time. [72]
  3. One should recite the beracha on a new tallit katan if it brings him joy. [73]
  4. If one places new strings on an old garment a shehecheyanu is not recited. [74]
  5. One who wears a tallit that has been worn before, even if this is his first time fulfilling the mitzva he doesn't recite a shehecheyanu. [75]
  6. Shehecheyanu should not be recited if one acquired a new talit katan. [76]

Borrowed Tallit

  1. A Tallit which one borrows directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one can recite the beracha, because we assume that the owner gives it as a present on condition that it is returned. However, it's better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.[77]

Checking the Tzitzit

  1. 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. [78]
  2. One can check the tzitziyot before putting it its case/bag and not have to check again in the morning before making the bracha. [79]
  3. If checking the tzitzit will cause somebody to be late to praying, one can assume that they are kosher and make a beracha. [80]
  4. One shouldn't miss Tefillah Betzibuur because of this checking as long as knows the strings were complete yesterday. [81]
  5. One should separate the strings of the Tzitzit before making the bracha, however if one's late to shul, one doesn't have to. [82]
  6. One may untangle tzitzit on shabbat, unless they have never been worn before, in which case it would be considered mitaken. [83]

If the strings ripped

TzitzitEnd.png
  1. If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit is Kosher. However, if 2 of the 8 strings ripped completely down to the knots, the Tzitzit is Kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other), assuming that it was 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).[84]
  2. The amount that is needed to tie a bow (Kedi Anivah) is considered by some to be 4 cm. [85]

Tuck In or Out

Strings

  1. Some ashkenazim have the minhag to tuck their strings in and some leave them out. [86] The sephardi minhag is to wear them tucked in. [87] 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. [88]
  2. At a cemetery one must tuck in his strings. [89]

Garment

  1. One may wear the tzitzit under his clothes even if it will touch his skin. [90]

Symbolism of tzitzit

  1. The five knots of the tzitzit represent the 5 books of the Torah. [91]

Treatment of the Tzitzit and its Garment

  1. One should make sure his tzitzit stay clean and wash them often so that they remain white in color. [92]

Sanctity of the tzitzit

  1. 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 it is not going to be used. [93]
  2. It is permitted to use the strings and garment of a tallit gadol to make a tallit katan. [94]
  3. One should not enter the bathroom with his tallit gadol. [95]
  4. One shouldn't enter the bathroom with his tallit katan if it is on top of his clothing. It is permitted to enter with the tallit katan under his clothing. [96]
  5. One should try to prevent his strings from touching the ground. [97]

Tallit Gadol

  1. The minhag for sephardim is to start wearing a tallit gadol from the age of chinuch in mitzvot. [98] The minhag for most ashkenazim is not to wear one until one gets married. [99] However in Western-European communities the minhag is to wear it after the child's bar-mitzvah. [100]
    1. A sephardic boy studying in an ashkenazi yeshiva should continue his minhag to wear a tallit gadol. [101]
  2. One should unfold the tallit before making the beracha so that there won't be any interruption between the beracha and the wrapping. [102] If one made an interruption before placing the tallit on his head, he should recite a new beracha, but if he interrupted only after placing it on his head he doesn't recite a new beracha. [103]
  3. The beracha should be recited before wrapping oneself in the tallit gadol, but if he forgot he can recite it as long as it is still on him. [104]
  4. One shouldn't write a pasuk or the beracha on his tallit gadol [105] , but he may keep the tallit if he did get one but should be more careful with it. [106]
  5. The beracha and the wrapping of the tallit gadol should be done standing up. [107] If one is weak or sick he can recite the beracha and wrap himself in it while seated. [108]
  6. If one said the beracha al mitzvat tzitzit on the tallit gadol instead of lihitaatef bitzitzit he has nevertheless fulfilled his obligation. The same would be true if he recited lihitaatef bitzitzit on the tallit katan. [109]
  7. If one removes his tallit and plans to put it back on within a half an hour, he does not recite a new beracha when putting it back on. [110]
  8. If one tallit gadol fell off and to the floor, he doesn't recite a new beracha when putting it back on. [111]
  9. The talit gadol should be removed after the tefilin. [112]

Text of Bracha

  1. The Bracha for a Tallit Gadol is LeHitatef BeTzitzit. [113]
  2. 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.[114]
  3. 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.
  4. 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.

Sources

  1. ↑ Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.
  2. ↑ Aruch HaShulchan 10:1
  3. ↑ Aruch HaShulchan 10:2
  4. ↑ Shulchan Aruch 10:1
  5. ↑ Mishna Brurah 10:5
  6. ↑ Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1
  7. ↑ Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2
  8. ↑ Rav Moshe Feinstein in Igres Moshe 4:4
  9. ↑ Mishna Brurah 17:10
  10. ↑ Shulchan Aruch 17:1
  11. ↑ Mishna Brurah 17:1
  12. ↑ 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 Tosofot 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 Tosofot for Lulav and Sukkah, Tzitzit are different since even men aren’t required from the Torah except if they wear a four cornered garment. We treat Tzitzit both as and as not a personal obligation towards leniency. Hence, it is a personal obligation in the sense that only if one wears the garment does he need to attach Tzitzit and not just when he owns a garment. And, it is not a personal obligation that one would need to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men don’t really have to, women certainly shouldn’t do so. 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.
  13. ↑ The Shulchan Aruch (17:3) doesn’t 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)
  14. ↑ Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 2
  15. ↑ Shulchan Aruch 18:3
  16. ↑ Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.
  17. ↑ Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7
  18. ↑ Rav Tukaczinsky in Eretz Yisrael 1:4
  19. ↑ Rav Ovadya Yosef in Yechave Daat 2:8
  20. ↑ 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. 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, he would simply 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.
  21. ↑ 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 is a very lenient position is also well collaborated and accepted.
  22. ↑ Mordechai on Gemara Megilla 2; Rema 18:3
  23. ↑ Rambam in Peirush HaMishnaiyot Berachot 1:1; Shulchan Aruch 459:2
  24. ↑ Gra 18:5; Mishna Brurah 18:10
  25. ↑ Rav Ovadya Yosef in Halacha Berura 2, 30:1.
  26. ↑ Rema 18:3
  27. ↑ 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 Berura 1, 18:6
  28. ↑ 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 says 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 kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt.
  29. ↑ Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13
  30. ↑ Shaar Kavanot Tefilat Arvit:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19,
  31. ↑ Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1
  32. ↑ Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4
  33. ↑ Halacha Berura 1, 18:2
  34. ↑ S"A 9:1. This is based off of Rav Nachman in Gemara Menachot 39b and is purported by the Rif and Rambam Hilchot Tzitzit 3:2 and Sefer Hamitzvot aseh 14
  35. ↑ Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1
  36. ↑ This is based off of Rava in Gemara Menachot 39b which Tosafot there "Rav Nachman" says Rashi and Rabbeinu Tam both paskin like.
  37. ↑ Mishna Brurah 9:5. In Halichot Shlomo 3:25 Rav Shlomo Zalman says one should try to be strict even in the summertime.
  38. ↑ Rav Moshe Feinstein in Igres 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 Shternbuch cites several reasons that one should be strict and said that we can't learn anything from the rabbis that wore non-wool garments because they had their own reasons.
  39. ↑ 9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbenu Tam in Gemara Shabbat 25b
  40. ↑ Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8
  41. ↑ Gemara Menachot 40b. Shulchan Aruch 10:4
  42. ↑ Rav Moshe Feinstein in Igres Moshe 2:1
  43. ↑ Rav Tzvi Pesach Frank in Har Tzvi 1, 9
  44. ↑ Tzitz Eliezer 12:3; Ohr LeZion 2:3
  45. ↑ Ben Ish Chai Noach Halacha 11
  46. ↑ This range emanates from the Gemara Menachot 40b dictate that the garment needs to be the size that it would cover the head and majority of a minor. First off, there are different interpretations as to how old this minor is: 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. Second of all, there is ambiguity if the majority requirement means that the garment needs to cover the head and then in addition a majority of the kid’s body (Radbaz) or if it only needs to cover in total a majority of the kid with the head included (Chinuch). Meaning, it would be sufficient to cover the kid’s head and another 30 or 40% of his body, as opposed to 51%
  47. ↑ Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.
  48. ↑ Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna berura 16:4;
  49. ↑ Lev Chaim 1:99;
  50. ↑ Siddur of Rabbi Shneur 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.
  51. ↑ Aruch HaShulchan 16:5
  52. ↑ 8:17, 16:4
  53. ↑ 3:30
  54. ↑ See Halacha Berurah 1, 16:1; and “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, p. 8-11.
  55. ↑ Mishna Brurah 8:17, 16:4
  56. ↑ Rabbi Neusadt, 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 (Rabbi Sobolofsky (min 14) in name of Rabbi Willig)
  57. ↑ Shulchan Aruch 10:7
  58. ↑ Halacha Berura 10:20
  59. ↑ Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over the shoulder can’t be thin stripes 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.
  60. ↑ Mishna Brurah 16:4
  61. ↑ Shulchan Aruch 10:11
  62. ↑ Biur Halacha 10: "soder"
  63. ↑ Shulchan Aruch 8:12
  64. ↑ Mishna Brurah 8:18
  65. ↑ Rav Hershel Schachter on yutorah.org ("Yevamot 8," min 90). See also another shiur by Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", end of shiur)
  66. ↑ Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)
  67. ↑ Sh"t Yabia Omer OC 8:3
  68. ↑ S"A 22:1, Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 5
  69. ↑ Mishna Brurah 22:3
  70. ↑ Baer Heitev 22:2
  71. ↑ Birkei Yosef 22:2.
  72. ↑ Halacha Berura 22:7, Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 5
  73. ↑ Ben Ish Chai Bereishit Halacha 7.
  74. ↑ Mishna Brurah 22:2, Kaf Hachayim 22:3
  75. ↑ Sh"t Yechave Daat 2:31
  76. ↑ Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 6
  77. ↑ Ben Ish Chai Lech Lecha Halacha 5
  78. ↑ Rambam Hilchot Tzitzit 1:8. S"A 8:9 writes clearly that one must check one's tzitzit before making the bracha so that one doesn't make a bracha levatala in case the tzitzit are ripped. Mishna Brurah 8:21 adds that there's also a need to check the strings close to the talit 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 not to make a bracha levatala.
  79. ↑ Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84)
  80. ↑ Sh"t Otzrot Yosef 1:26
  81. ↑ Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3
  82. ↑ S”A 8:7, Buir Halacha s.v. Tzarich writes that surely it's 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's late to shul one doesn't have to seperate the strings.
  83. ↑ Sh"t Yabia Omer OC 5:3
  84. ↑ Kitzur S"A 9:13. If tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 quotes:
    • ’’’Rosh’’’: if your tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has 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’s 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 pasul if 1 string on both sides of the four strings tear to a length that is shorter than kdei aniva. If you didn’t 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 kdei aniva it would be pasul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you’re not sure if they came from the same large string? Mishna Brurah 3 says that it’s a safek if we can combine 2 strings to be kdei aniva even if we know they’re from the same string, so this is a sfek sfeka (maybe they’re different strings and even if they’re 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 that it’s a safek if different strings can combine to kdei aniva, rather he says they definitely cannot combine.
    • ‘’’Rabbeinu Tam’’’: tzitzit comprise 2 techeles strings and 2 lavan strings. In order for tzitzit to be kosher, either all of the techeles (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 kdei aniva, that would be pasul. If 2 strings tear, even if those were 2 separate strings, it’s ok because there are another 2 complete strings. But if 3 strings tear (again, even if they’re kdei aniva,) the tzitzit are pasul 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, but one shouldn’t miss praying together with a minyan to get them-Mishna Brurah 13,) it’s good to be concerned for Rabbeinu Tam. Mishna Brurah 12:11 says obviously it’s 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.
  85. ↑ Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm. Kitzur S"a 9:13 writes that it is supposed to be 4 Agudlin.
  86. ↑ Mishna Brurah 8:26 was strongly against those who wear their tzitzit in and says that by doing so you are disgracing mitzvot and adds that if you received a gift from the king you would surely wear it outside to show off to others. He also says that tucking them out fulfills the pasuk of "u'riitem oto." This is the psak of S"A Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot Berachot 18a which allows for tucking them in on for a dead person because they don’t have to fulfill "uritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least least leave them tucked out for long enough for the time that it takes to walk four amot. Aruch HaShulchan OC 8:17, 23:2 says that in many communities in eastern Europe they would took the strings in but he says this isn't really correct. 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.
  87. ↑ 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 disrespected 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).
  88. ↑ Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2
  89. ↑ Shulchan Aruch 23:1, Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, laws of tzitzit in a cemetary, seif 1
  90. ↑ Halacha Berura 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 into 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 Vihanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he's unsure if it would even be obligated in tzitzit, so one should try to refrain from this.
  91. ↑ Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing tzitzit, seif 1
  92. ↑ Kitzur S"A of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing tzitzit, seif 1
  93. ↑ Tosfot (Shabbat 22a s.v. 22a), S"A 15:1
  94. ↑ Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36
  95. ↑ Shulchan Aruch 21:3, Chayei Adam 11:37, Mishnah Berura 21:14, S"A Harav 21:3.
  96. ↑ S"A 21:3, Kaf Hachayim 21:13.
  97. ↑ S"A 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, S"A Harav 21:5
  98. ↑ Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Berura 17:3 says that this age begins once the child can participate in the prayers in the shul.
  99. ↑ Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin.
  100. ↑ 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 wasn't very accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he doesn't understand why someone who isn't yet married shouldn't fulfill the mitzvah of tzitzit.
  101. ↑ Yechave Daat 4:36
  102. ↑ Kaf Hachayim 206:4
  103. ↑ Kaf Hachayim 8:39. He adds that if one hears kaddish, kedusha, or anything else that he would be required to answer to, he is permitted to do so.
  104. ↑ Shulchan Aruch 8:10
  105. ↑ Shulchan Aruch YD 283:4, Rambam Sh"t Pe'er Hador 7
  106. ↑ Kaf Hachayim 24:24
  107. ↑ Shulchan Aruch 8:1
  108. ↑ Halacha Berura 8:3
  109. ↑ Kaf Hachayim 8:21, although the minhag sepharad is not to recite a beracha on the tallit katan but rather to exempt it with the beracha on the tallit gadol, Ben Ish Chai Bereishit halacha 2.
  110. ↑ Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56.
  111. ↑ Sh"t Yabia Omer YD 3:17:11, Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 22
  112. ↑ Kitzur S"A of Rav Rephael Baruch Toledano, siman 10, laws of the donning of tefilin, seif 40.
  113. ↑ S"A 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit.
  114. ↑ S"A 8:6 writes that for a 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.
Retrieved from "http://localhost:80/index.php?title=Tzitzit&oldid=12435"