Anonymous

Tzitzit: Difference between revisions

From Halachipedia
5,907 bytes removed ,  21 August 2011
no edit summary
No edit summary
Line 16: Line 16:


== Time Requirements ==
== Time Requirements ==
# <div id="mesheyakir"></div> 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 (MeSheyakir). 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 Yoseh in Yechaveh 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>
# 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 Yoseh in Yechaveh 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 Berura 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.
# 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 Berura 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>  
# 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>  
Line 22: Line 22:
# 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 Berura ad loc; Yalkut Yosef Additions 1, 8:5</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</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 Berura ad loc; Yalkut Yosef Additions 1, 8:5</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</ref>  
# However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Berura 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 Berura 18:4</ref>
# However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Berura 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 Berura 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 then without a bracha.<ref>Halacha Berura 1, 18:2</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>
# If you remove your tzitzit with intent to put them back on, you don’t make a new Bracha upon putting them back on if it’s within a half hour of when you took it off. <Ref> Sh”t Otzrot Yosef 1:28 </ref>


==Material Requirements==
==Material Requirements==
#Sephardim generally follow the opinion of the Shulchan Aruch<ref>9:1. This is based off of Rav Nachman in Gemara Menachot 39b and is purported by the Rif and Rambam</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>  
#Sephardim generally follow the opinion of the Shulchan Aruch<ref>9:1. This is based off of Rav Nachman in Gemara Menachot 39b and is purported by the Rif and Rambam</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</ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions.<ref>Mishna Berura 9:5</ref> On 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) and the Chazon Ish (Shoneh Halachot 9:1) wore non-wool garments for their tzitzit</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</ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions.<ref>Mishna Berura 9:5</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) and the Chazon Ish (Shoneh Halachot 9:1) wore non-wool garments for their tzitzit</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 Berura ad loc. This opinion comes from Teshuvot HaRosh 2:8</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 Berura ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
# If one sleeps in Tzitzit, it’s unnecessary that those Tzitzit also be made out of wool <ref>Piskei Teshuvot 9:2 </ref>
#Leather garments are exempt from the obligation of tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</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>
#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>
== Tzitzit strings ==
# One should not cut Tzitzit with a knife however it’s permissible to rip it one’s teeth. <Ref> Yalkut Yosef (Sherit Yosef vol 1 pg 205; Kitzur S”A 8:14) </ref>
# One must 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> 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) and Sh"T otzrot Yosef 1:26 write that the minhag is to be lenient as this halacha is only a midat chasidut not to make a bracha levatala. </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)</ref>
# 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>
# 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 D"H 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>


== Size Requirements ==
== 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 vain 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 (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.</ref>, and finally there is even an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref>
#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 (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.</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 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 Berura <ref>8:17, 16:4</ref> doesn’t include the neck hole in the measurement, while the Chazon Ish <ref>3:30</ref> does.
#Additionally, there is a dispute if the dimensions include or exclude the center hole for one’s head and neck. The Mishna Berura <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:
# 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, which is 37.8 by 18.9 inches. <ref>See Halacha Berurah 1, 16:1; and “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, p. 8-11, (http://books.google.com/books?id=smV4tK-2BmAC&pg=RA1-PA8&lpg=RA1-PA8&dq=size+of+tallit+katan+amah&source=bl&ots=WIS4hgNl6j&sig=kueGC117C5r8YA8ytsF8FatCRaU&hl=en&ei=odrBS5GSBs2blQeS5pWaCQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CA0Q6AEwAA#v=onepage&q=size%20of%20tallit%20katan%20amah&f=false) who measures the standard of an Amah according to Rav Chaim Noeh.</ref>.
* 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, preferably one should wear Tzitzit that 1 x 1 amah, however it should be at least 1.5 by 0.75 amah 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 neck-hole. <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 </ref> Rabbi Willing is lenient to allow 26 inches in length. <ref> 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) at 14 minutes, Rabbi Sobolofsky in name of Rabbi Willig </ref>
*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. <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 if the Tzitzit gets folded while folded doesn’t have the appropriate measure it’s still considered as if it has the appropriate measure. <Ref> Mishna Brurah 16:4 in name of the Teshuvot Bet Yacov</ref>


==Sleeping in Tzitzit==
== Bracha ==
# One who slept in his Tzitzit, shouldn’t make the Bracha on the Tzitzit but rather should make it on the Talit and that will cover the Tzitzit also. <Ref> S”A 8:16 writes that one who slept in his Tzitzit may make a Bracha on it in the morning. Mishna Brurah 8:42 writes that since some argue on this it’s better not to make the Bracha on the Tzitzit but rather to have it in mind when one makes the Bracha on the talit. </ref> However, if one doesn’t have a talit (as is the minhag of Ashkenazim prior to marriage), one should make the Bracha on the Tzitzit and it’s preferable to feel the tzitziyot when making the Bracha. <Ref> S”A 8:16 writes that one may make a Bracha on Tzitzit that one slept in and it’s proper to feel the tzitziyot when making the Bracha. Piskei Teshuvot 8:30 writes that if one doesn’t have a talit one may make the Bracha on the Tzitzit. </ref>
# It’s proper according to kabbalistic sources, to wear one’s Tzitzit to sleep. <Ref> Mishna Brurah 21:15 writes that the Arizal holds that it’s important to sleep in one’s Tzitzit according to the kabbalah. So writes Magan Avraham 21:2, and Kaf HaChaim 21:15 </ref>
# If one sleeps in one’s Tzitzit, it’s preferable to use those Tzitzit for the day as well sometimes, or for some time in the morning besides just using it for the night. <Ref> Piskei Teshuvot 21:5 writes that one should be careful to sleep in Tzitzit that are also used for the day because otherwise one wouldn’t fulfill the mitzvah according to any opinion (since the Rosh holds that there’s a mitzvah of Tzitzit at night using clothing of the day and Rambam holds that there’s only a mitzvah during the day). So writes the Torat Chaim Sofer 21:5, Sh”t Vayivarech David 1:5, Kaf HaChaim 21:15. (Piskei Teshuvot also quotes the Hagot Rabbi Akiva Eiger (M”A 2) and Eshel Avraham who agree).  </ref> However, if one does have specific Tzitzit for the night only, one has what to rely on. <Ref> Sh”t Shevet Halevi 6:50, 10:2 writes that it’s only a chumra not to use Tzitzit designated for the night. So writes Hagot Baruch Taam on S”A, Sh”t Kinyan Torah 4:1, Siach Halacha (Siman 21) in name of Rav Shlomo Zalman, and Piskei Teshuvot 21:5. Sh”t teshuvot VeHanhagot 2:9 writes that it’s preferable if there’s some light in the room because there’s an opinion that if there’s light in the room, at night one’s obligated in Tzitzit. Another advise given by Sh”t Teshuvot VeHanagot 1:19 (brought in Piskei Teshuvot 21:5) is that one should have intent that one fulfill the mitzvah of Tzitzit while one’s sleeping once dawn comes. </ref>
# The minhag is to sleep in Tzitzit and not be concerned with disgracing the Tzitzit. <Ref> Rama 21:3, Yalkut Yosef (Sherit Yosef 8 note 4). </ref>
# If one slept without Tzitzit during the day, one doesn’t need to make a new Bracha, however, preferably one shouldn’t do this as it put oneself into a dispute, rather one should sleep in Tzitzit or have the Tzitzit cover your body when you sleep. <Ref> Mishna Brurah 8:42 </ref>
# If one put on Tzitzit or a talit before Olot HaShachar one should make a new Bracha at Olot HaShachar, but when one makes the Bracha one must shake the Tzitzit strings. <Ref> Rama 8:16, Mishna Brurah 8:43 </ref>


==Sources==  
==Sources==  
<references/>
<references/>