Tzitzit: Difference between revisions
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# A blind man is equally obligated, and he should recite a bracha.<ref>Shulchan Aruch 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 Berura 17:1</ref> | # A blind man is equally obligated, and he should recite a bracha.<ref>Shulchan Aruch 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 Berura 17:1</ref> | ||
#Women are exempt, as 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 Tosofot on 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 as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Berura (17:5) elaborates that although women may rely on Tosofot for Lulav and Sukkah, Tzitzit are different since even men aren’t required from the Torah except if they wear a four cornered garment. We treat Tzitzit both as and as not a personal obligation towards leniency. Hence, it is a personal obligation in the sense that only if one wears the garment does he need to attach Tzitzit and not just when he owns a garment. And, it is not a personal obligation that one would need to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men don’t really have to, women certainly shouldn’t do so. 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> | #Women are exempt, as 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 Tosofot on 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 as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Berura (17:5) elaborates that although women may rely on Tosofot for Lulav and Sukkah, Tzitzit are different since even men aren’t required from the Torah except if they wear a four cornered garment. We treat Tzitzit both as and as not a personal obligation towards leniency. Hence, it is a personal obligation in the sense that only if one wears the garment does he need to attach Tzitzit and not just when he owns a garment. And, it is not a personal obligation that one would need to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men don’t really have to, women certainly shouldn’t do so. 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> | ||
# A Katan, or minor child who is less than 13 years old, should wear tzitzit, with a bracha, once he reaches the age of chinuch <ref>The Shulchan Aruch (17:3) doesn’t specify an exact age, rather the idea is once a child knows how to properly wear the tzitzit so that two strings are behind him and two in front (Rema 17:3)</ref>. | |||
== Time Requirements == | == Time Requirements == | ||
