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Tzitzit: Difference between revisions
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==If the Strings Ripped== | ==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 from right beneath the knots, the Tzitzit is | # 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 from right beneath 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), this is 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 Shulchan Aruch 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 is 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 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 kdei aniva it would be 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 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. | * '''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 is 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 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 kdei aniva it would be 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 3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva. | ||
* '''Rabbeinu Tam''': Tzitzit comprise 2 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, the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is ok because there are another 2 complete strings. But if 3 strings tear (again, even if they are 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, the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is ok because there are another 2 complete strings. But if 3 strings tear (again, even if they are 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 should, make 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> | * 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 should, make 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> | ||
# The amount that is needed to tie a bow (kdei | # The amount that is needed to tie a bow (kdei aniva) is considered by some to be 4 cm (see [[Reference of Measurements in Halacha]] section 10 for more about the measurement of kdei aniva). <Ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah([[Reference of Measurements in Halacha#Kdei Aniva]]) is 4 cm. Kitzur S"A 9:13 writes that it is supposed to be 4 agudlin.</ref> | ||
==Laws that Disqualify Tzitzit== | ==Laws that Disqualify Tzitzit== | ||
