Tzitzit: Difference between revisions

===People Obligated in Tzitzit===

====Adults====

# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1</ref> 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.<ref>Mishna Brurah 17:1</ref>

# Women are exempt, as wearing Tzitzit is a positive time bound mitzvah.<ref>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 Tosfot (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 arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. 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.</ref>

#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>

##1.5 [[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>

##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11.</ref>.

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips 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. </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’s body 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> but some poskim believe it is 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 2:2:4]</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 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>

#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>

#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <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 is not strict when it comes to placing 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)].

 

#One should 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>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>

#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is 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 is late to shul one does not have to seperate the strings. </ref>

#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, if 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were 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 [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva 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 [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva 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 [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva 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 [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered 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.

# 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.

====Strings=====

#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 be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked 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 Hershel 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. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>

On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim).</ref>  

#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]].

 

#If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

 

#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment.<ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref>

* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref>

## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref>

## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br/br>

#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref>

#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree.</ref>

# Moroccans have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10</ref>

#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>  

#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardi minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>

#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

===If One Forgot to Make the Bracha Before Putting It On===

===When Putting It Back On Needs a Bracha===

===Borrowed Tallit===

===Laws regarding the Bracha on Tzitzit===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>

#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref>

#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>

#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref>

#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>