Tzitzit

From Halachipedia

Tzitzit or tzitzis (Hebrew: ציצית) are "fringes" or "tassels" worn by observant 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 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]
  2. There is, however, no obligation to wear such a garment in the first place.[2] Nevertheless, our Rabbis have strongly promoted the observance of this relatively simple Mitzvah since it comes with great reward.[3]

Person Requirements

  1. The obligation applies to all Jewish men age 13 and up.[4]
  2. A blind man is equally obligated, and he should recite a bracha.[5] 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.[6]
  3. Women are exempt, as Tzitzit is a positive time bound mitzvah.[7]
  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 [8].

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.[9] 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[10] in Jerusalem: 35 minutes before sunrise,[11] 60 minutes before sunrise,[12] and 66 minutes before sunrise.[13] The various opinions would then have to be extrapolated according to the region of the world and time of year.[14] 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.[15]
  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.[16] Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.[17] However, most modern poskim[18] qualify that one shouldn’t rely on these minority opinions unless under “extreme circumstances”[19] 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.[20]
  4. If one inadvertently made a bracha before dawn, he should not repeat another bracha when the correct time arrives.[21]
  5. In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.[22] He wouldn’t have to be worried about violating Baal Tosef.[23] In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces[24]
  6. However, one should not wear a Tallit Gadol at night,[25] unless one is the shliach tzibur (cantor) for Maariv and he isn’t wearing an appropriate outer garment (like a jacket).[26]
  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.[27]
  8. Strings can be tied onto a garment at night even though we do not recite the beracha before putting it on then. [28]

Material Requirements

  1. Sephardim generally follow the opinion of the Shulchan Aruch[29] 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. [30]
  2. Ashkenazim rely on the Rema who holds that all materials are included in the Torah obligation.[31] Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. [32] One the other hand, many poskim are lenient if wearing wool would cause any discomfort, especially in the heat. [33]
  3. Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites[34] 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.[35]
  4. Leather garments are exempt from the obligation of tzitzit, even on a rabbinic level.[36]
  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.[37] Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.[38] 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.[39]
  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. [40]

Size Requirements

  1. There are various opinions[41] 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[42], 1.5 amot by 1 amah[43] , 1.5 amot by 1.5 amot[44], 2 amot by 1 amah[45], and finally there is even an opinion that there is no size requirement at all.[46]
  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 Berura [47] doesn’t include the neck hole in the measurement, while the Chazon Ish [48] does.
  4. 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 [49].
  • Ashkenazim: 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. [50] Accordingly, one can wear a Tzitzit 32 by 16 inches not including the neckhole. [51]
  1. Even a garment with four corners needs to be open at least a majority of the way up. [52] If there is a button less than half way up but the majority is still open, it is still obligated in tzitzit. [53]

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. [54]
  2. It’s better not to have sleeves on Tzitzit. [55]

Other Garments

  1. A scarf is exempt from tzitzit. [56]
  2. Towels are exempt from tzitzit. [57]
  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. [58]

Borrowed Tallit

  1. It is permissible to recite the beracha on a borrowed tallit. [59]

Checking the Tzitzit

  1. One should check the tzitzit to make sure they are not tangled and they are kosher before putting it on. [60]
  2. One may untangle tzitzit on shabbat, unless they have never been worn before, in which case it would be considered mitaken. [61]
  3. If checking the tzitzit will cause somebody to be late to praying, one can assume that they are kosher and make a beracha. [62]

Tuck In or Out

  1. Some ashkenazim have the minhag to tuck their strings in and some leave them out. [63] The sephardi minhag is to wear them tucked in. [64] 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. [65]
  2. At a cemetery one must tuck in his strings. [66]

Tallit Gadol

  1. The minhag for sephardim is to start wearing a tallit gadol from the age of chinuch in mitzvot. [67] The minhag for ashkenazim is not to wear one until one gets married. [68] A sephardic boy studying in an ashkenazi yeshiva should continue his minhag to wear a tallit gadol. [69]
  2. One should unfold the tallit before making the beracha so that there won't be any interruption between the beracha and the wrapping. [70] 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. [71]
  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. [72]
  4. One shouldn't write a pasuk or the beracha on his tallit gadol [73] , but he may keep the tallit if he did get one but should be more careful with it. [74]
  5. The beracha and the wrapping of the tallit gadol should be done standing up. [75] If one is weak or sick he can recite the beracha and wrap himself in it while seated. [76]
  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. [77]
  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. [78]
  8. If one tallit gadol fell off and to the floor, he doesn't recite a new beracha when putting it back on. [79]

Sources

  1. ↑ Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.
  2. ↑ Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1
  3. ↑ Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Moshe Feinstein in Igres Moshe 4:4; Rav Ovadya Yosef in Yechaveh Daat 4:2
  4. ↑ Mishna Berura 17:10
  5. ↑ Shulchan Aruch 17:1
  6. ↑ Mishna Berura 17:1
  7. ↑ 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 Berura (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.
  8. ↑ 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)
  9. ↑ Shulchan Aruch 18:3
  10. ↑ Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.
  11. ↑ Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7
  12. ↑ Rav Tukaczinsky in Eretz Yisrael 1:4
  13. ↑ Rav Ovadya Yosef in Yechaveh Daat 2:8
  14. ↑ 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.
  15. ↑ 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.
  16. ↑ Mordechai on Gemara Megilla 2; Rema 18:3
  17. ↑ Rambam in Peirush HaMishnaiyot Berachot 1:1; Shulchan Aruch 459:2
  18. ↑ Gra 18:5; Mishna Berura 18:10
  19. ↑ Rav Ovadya Yosef in Halacha Berura 2, 30:1.
  20. ↑ Rema 18:3
  21. ↑ Mishna Berura 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
  22. ↑ Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Berura ad loc; Yalkut Yosef Additions 1, 8:5
  23. ↑ Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13
  24. ↑ Shaar Kavanot Tefilat Arvit:1, Birkei Yosef 8:7, Kaf Hachayim 21:15
  25. ↑ Bach 18; Magen Avraham 18:1; Mishna Berura 18:4; Birkay Yosef 18:1
  26. ↑ Pri Megadim in Ashel Avraham 18:1; Mishna Berura 18:4
  27. ↑ Halacha Berura 1, 18:2
  28. ↑ Sh"t Yabia Omer OC 8:3
  29. ↑ 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
  30. ↑ Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1
  31. ↑ This is based off of Rava in Gemara Menachot 39b which Tosafot there "Rav Nachman" says Rashi and Rabbeinu Tam both paskin like.
  32. ↑ Mishna Berura 9:5. In Halichot Shlomo 3:25 Rav Shlomo Zalman says one should try to be strict even in the summertime.
  33. ↑ 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.
  34. ↑ 9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbenu Tam in Gemara Shabbat 25b
  35. ↑ Rema and Mishna Berura ad loc. This opinion comes from Teshuvot HaRosh 2:8
  36. ↑ Gemara Menachot 40b. Shulchan Aruch 10:4
  37. ↑ Rav Moshe Feinstein in Igres Moshe 2:1
  38. ↑ Rav Tzvi Pesach Frank in Har Tzvi 1, 9
  39. ↑ Tzitz Eliezer 12:3; Ohr LeZion 2:3
  40. ↑ Ben Ish Chai Noach Halacha 11
  41. ↑ 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%
  42. ↑ Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.
  43. ↑ Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna berura 16:4;
  44. ↑ Lev Chaim 1:99;
  45. ↑ 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 (ibid) concludes that it is best to follow this size requirement. Likewise, the Mishna Berura (8:17, 16:4) suggests this size to avoid difference of opinions.
  46. ↑ Aruch HaShulchan 16:5
  47. ↑ 8:17, 16:4
  48. ↑ 3:30
  49. ↑ See Halacha Berurah 1, 16:1; and “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, p. 8-11.
  50. ↑ Mishna Brurah 8:17, 16:4
  51. ↑ 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)
  52. ↑ Shulchan Aruch 10:7
  53. ↑ Halacha Berura 10:20
  54. ↑ 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.
  55. ↑ Mishna Brurah 16:4
  56. ↑ Shulchan Aruch 10:11
  57. ↑ Biur Halacha 10: "soder"
  58. ↑ Shulchan Aruch 8:12
  59. ↑ Ben Ish Chai Lech Lecha Halacha 5
  60. ↑ Shulchan Aruch 8:7, Rambam Hilchot Tzitzit 1:8. Ben Ish Chai Bereishit Halacha 3 writes that if one checked it and then placed it in its bag, he doesn't have to check the next time he puts it on.
  61. ↑ Sh"t Yabia Omer OC 5:3
  62. ↑ Sh"t Otzrot Yosef 1:26
  63. ↑ Mishna Berura 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. This is the psak of S"A Harav 8:18, and the Magen Avraham 8:13. 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.
  64. ↑ 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 based on the Arizal quoting in Pri Etz Chaim Shaat Tzitzit 1. 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)
  65. ↑ Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2
  66. ↑ Shulchan Aruch 23:1
  67. ↑ 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.
  68. ↑ Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin.
  69. ↑ Yechave Daat 4:36
  70. ↑ Kaf Hachayim 206:4
  71. ↑ 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.
  72. ↑ Shulchan Aruch 8:10
  73. ↑ Shulchan Aruch YD 283:4, Rambam Sh"t Pe'er Hador 7
  74. ↑ Kaf Hachayim 24:24
  75. ↑ Shulchan Aruch 8:1
  76. ↑ Halacha Berura 8:3
  77. ↑ 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.
  78. ↑ Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56.
  79. ↑ Sh"t Yabia Omer YD 3:17:11
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