Tzitzit: Difference between revisions
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==Source of Requirement== | ==Source of Requirement== | ||
#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 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 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 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 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 4 corners, for instance, a 5 or 6 cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 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 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> | ||
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 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 Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menchot 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 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 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 Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menchot 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 Igres Moshe 4:4 </ref> | ||
==People Obligated in Tzitzit== | ==People Obligated in Tzitzit== | ||
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#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 is to whom the gemara is referring: 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. There is additionally 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 it's body, or whether it needs to be able to cover the head and an additional 51% of their 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 make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted): | #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 is to whom the gemara is referring: 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. There is additionally 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 it's body, or whether it needs to be able to cover the head and an additional 51% of their 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 make 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’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref> | |||
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 Brurah 16:4;</ref> | ||
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref> | |||
1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</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 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 16:5</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 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 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 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. | ||
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#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> | #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> | ||
==T-Shirt Tzitzit== | ==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 tot he mitzvah of tzitzit to werit on one’sbody directly as an undershirt, rather one should wear on top of an undershirt. 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> Some poskim hold that the halacha is that it 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 a 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. </ref> | #It is preferable not to wear the tzitzit on one’s body itself.<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful tot he mitzvah of tzitzit to werit on one’sbody directly as an undershirt, rather one should wear on top of an undershirt. 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> Some poskim hold that the halacha is that it 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 a 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. </ref> | ||
# It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:4:4]</ref> | #It is critical that the sides for the tzitzit be split majority of the way and not closed like a regular undershirt. Otherwise the garment isn't obligated in tzitzit. When determining the size of the hole the armhole is considered as though it was closed.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:4:4]</ref> | ||
==Other Garments== | ==Other Garments== | ||
#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref> | #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 | #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> | #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 8:12 </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 8:12 </ref> | ||
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#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> | #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> | ||
#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> | #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> | ||
# 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> | |||
==If the Garments Ripped== | |||
#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> | |||
#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> | |||
==Laws that Disqualify Tzitzit== | ==Laws that Disqualify Tzitzit== | ||
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#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. 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 see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out 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 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 disrespecting 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). See Vayashov HaYam vol. 1 Siman 3 at length</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 being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref> | #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. 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 see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out 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 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 disrespecting 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). See Vayashov HaYam vol. 1 Siman 3 at length</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 being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref> | ||
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref> | #At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref> | ||
===Garment=== | |||
#The Tzitzit (Tallit Katan) should not be worn on top of 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.</ref> | |||
#Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]]. | |||
==Symbolism of Tzitzit== | ==Symbolism of Tzitzit== | ||
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#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> | #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> | #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> | #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> | #Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref> | ||
==Tallit Katan== | |||
# 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</ref> See [[#Text of Bracha]] for more about the bracha. | |||
==Tallit Gadol== | ==Tallit Gadol== | ||
