Tzitzit: Difference between revisions
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[[Image:TzitzitEnd.png|right|200px]] | [[Image:TzitzitEnd.png|right|200px]] | ||
#If | #If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref> | ||
#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 O.C. 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. | *'''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 12:3 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 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (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 [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining. | *'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (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 [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul 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, whilst making 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, whilst making 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> | ||
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#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 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=== | ===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 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> | ||
