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Tzitzit: Difference between revisions

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# 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>
# 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>
# 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 18:8</ref> Others say that we're not strict for this concern. <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 isn't strict to place 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)].
# 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 18:8</ref> Others say that we're not strict for this concern. <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 isn't strict to place 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's 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 clothing which are specifically nighttime clothing are exempt, four cornered blankets wouldn't be obligated in Tzitzit.  
* The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There's a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that are usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothing which are specifically nighttime clothing are exempt, four cornered blankets wouldn't be obligated in Tzitzit.  
* On the other hand, seemingly, according to the Rambam, who holds that the Gemara was restricting the time of the mitzvah, 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.
* On the other hand, seemingly, according to the Rambam, who holds that the Gemara was restricting the time of the mitzvah, 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 and not for clothes that simply cover one's body. 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 covering oneself with clothing and blankets which are only used for covering oneself and never worn regularly.</ref>
* 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 and not for clothes that simply cover one's body. 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 covering oneself with clothing and blankets which are only used for covering oneself and never worn regularly.</ref>
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[[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 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:  
* ’’’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.  
* '''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.  
* '''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>
* 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>
# 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>
# 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>
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