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13

Shulchan Aruch (Orach Chaim 8:11) states that the tallis katan should be worn over one's clothes, "so that he will always see it and remember the mitzvos." Magen Avraham (subsec. 13) comments that kesavim ([Kabbalistic] writings) say that it should specifically be worn under one's clothes, but he says that nonetheless the actual tzitzis should be left ...


12

If you honestly believe that you are wearing true tekhelet then you are not in violation of the Gemara (BM 61b). If your tekhelet turns out to be false tekhelet, then you will have only fulfilled the mitzvah of tzitzit but not the aspect of tekhelet, as the Gemara (Men. 40a) explains is the case for one who unwittingly wore kela ilan - see my article "False ...


10

One must attach the tzitzis to a piece of cloth that is at least three by three agudlin (three agudlin being between 2 2/3 and 3 inches). The custom is to sew an appropriately sized piece of cloth on the corners because in many garments, even new, there are pieces of cloth sewn together that are not the correct size. Therefore, we put the correctly sized ...


9

I am not a chemist but with the information I do have this could be why your friend's tzitzis crumbled: If you look at the ingredients of Tide and other similar laundry detegents you will find both surfactants and enzymes. Surfactants decrease the surface tension of the material as well as the surface tension between oil and water. The enzymes, such as ...


9

A Mexican Poncho. Usually a large square of woven wool with a hole in the middle for the head to go through. Those almost certainly need tzitzis.


9

No, they do not need to dangle. Many rabbis, including my Rosh Yeshiva, tuck their tzitzit under their belt to keep them neat and prevent them from ripping on nearby objects. In addition, letting them dangle could be considered "undignified" and "shlumpy." Rabbi Menachem Posner of Chabad recommends "tucking them under your belt and then into your pants ...


8

Wearing Tzitzit in has its source in Sha'ar HaKavvanot 7b(it is also found in the language of the Tur Siman 8). Rav Ovadya Hedayya ZTz"L writes in Yaskil Avdei 5:3 and in 8:2 extended Teshuvot for wearing tzitzit tucked in. The first is al pi halakha and the second is more al pi sod. Rav Ovadiah Yosef Shlita also writes an extended Teshuva to that effect ...


8

This is sort of an argument from absence, but... Shulchan Aruch (Orach Chaim 8:16) describes a case where a person sleeps at night wearing his tallis, as to whether he has to recite a berachah on it the next morning. If there were indeed any problem with what parts of the body the tzitzis strings touch, then I would think this would be a logical place for ...


8

A man is not required to attach tzitzit to a borrowed garment during the first 30 days that he borrows the garment. (Shulchan Aruch OC 14:3, Kaf HaHayyim 14:14). If he borrows the garment regularly, but not for more than 30 days at a time, then you start counting the 30 days all over again each time he borrows it anew (Rema OC 14:3). Additionally, if the ...


8

This story is told in Talmud Menachos (44a) about one of R' Chiya's students. The story ends up with them both doing teshuva and subsequently marrying each other. http://www.chabad.org/library/article_cdo/aid/530129/jewish/In-the-Words-of-the-Sages.htm


7

What the minor is doing can be verified by a sight check after the fact (similar to your verification above). The gadol is there to make sure the tzitzis are tied lishma, which a minor may not be thinking about (or know about). I think we can agree that the gadol needs to prompt the katan to perform the initial knot on each set lishma. The rest of the ...


7

Like most time-bound (day-only), "yes-do" mitzvas, women are not obligated to wear tzitzis. The opinion of some (Targum Yonasan Devarim 22:5) is that all tzitzis inherently fall under the prohibited category of "mens's garb", thus a woman would not be allowed to wear them. Rabbi Moshe Feinstein (Igros Moshe OC 4:49) and others rule otherwise, that they are ...


7

I can't answer #1, but why the 2 front ones: a- The Mechaber (S.A. O.C. 24:5) brings that when you look at your tzitzis, you should look at the two front ones which has 10 knots alluding to the ten sefiros, and 10 knots + 16 strings = 26, alluding to the shem havaya. In 61:25 he says to handle the 2 front ones when saying urisem oso as well. b- The ...


7

Look in Mogen Avraham sif katan 18 and Shulchan Aruch Harav (11:24) where it says that one should not cut Tzitzis with metal (like a Mizbeyach (Altar)) but cut them with his teeth. It's also in the Mishna Brura s"k 61


7

To address your first question, the Shulchan Aruch HaRav Orach Chaim 24:4 quotes the Magen Avraham 24:1 (who is quoting the Kitvei Ha-AriZal) to the effect that when one gets to Parshat Tzitzit one should hold the Tzitzit in his hand and look at them until he gets to "נֶאֱמָנִים וְנֶחֱמָדִים לָעַד". Then he should kiss them and remove them from his hand. ...


6

In SHU"T SHOEL UMASHIV he answers that according to the MORDECHAI only when a garment is worn in a way of clothing (DERECH LIVISHA) is one obligated in Tzitzis. The SHUT of the MARSHAM adds that Tzitzis are meant to surround one on four sides so you could see them when looking in every one of the 4 directions. A blanket does not have that, which might be ...


6

A few suggestions: Tie your own tzitzis using the thick tallis strings. When possible, try to hand wash them. Try not to get the braid and strings wet at all. If washing them in washing machine, wrap the entire braid and strings in aluminum foil. Hand wash wool tzitis in Woolite When you first get/make tzitzis, dip ends of strings (each separately) in ...


6

First off: if you exercise at night it's a moot issue, as the mitzva of tzitzis is only in the daytime. "Need" is a strong word. The strict obligation is to put fringes on any four-cornered garment I may happen to wear. No four-cornered garment, no obligation. We tend to think of tzitzis as a special ritual garment (like tefilin), when in fact for ...


6

There are opinions (in particular, the Rambam, Laws of Tzitzis 3:1-2) that only woolen or linen garments are required by Torah law to have tzitzis, and that all other fabrics are obligated in tzitzis only Rabbinically. Also, there is another opinion (cited in Hagahos Maimonios ibid. 3:6) that garments of other fabrics are indeed required to have tzitzis by ...


6

The main shiur is that which will cover the head and most of the body of a child who can walk independently in the marketplace (menachos 41). The Tur gives an age of 9. There is a dispute about the second condition of the braisa that an adult would wear it in the street occasionaly. The Tur holds this is a second precondition and so the Rema adds this ...


6

When members of the Neturei Karta movement in Meah Shearim protest the State of Israel on Yom Ha'atzmaut, they dress in sackcloth, which has four corners (at least that's the current style). I noticed that at least one corner of every sackcloth garment was rounded off, but it could be because of the poor-quality sackcloth, which is in high demand around Yom ...


6

The Beis Yosef, in the last paragraph in Orach Chaim chapter 11, deals with this issue. The reason for 2 holes seems to be that when you put the tzitzis through 1 hole, they apply on both sides of the garment, making them 8 and not 4 and therefore pasul (reason?). Based on the minhag around the Beis Yosef, he did not subscribe to this logic and said that ...


6

The Gemara (Bava Metzia 61b) speaks pretty harshly about "one who attaches kala ilan [indigo] to his garment and claims that it's techeiles." Since, as Shalom noted, the identity of techeiles is in fact uncertain (I've heard of at least three different opinions what creature it comes from), that may be reason enough to avoid using what might be the wrong ...


6

The Rambam says that using the wrong techelet makes the tzitzit pasul. Additionally, if you don't use techelet at all you fulfill the mitzvah. Simply not a gamble worth taking - it's already a mitzvah in the bank. Mishna Torah - Hilchot Tzitzit- chapter 2, halacha 1: The term techelet when used regarding tzitzit refers to a specific dye that remains ...


6

According to the Shulchan Aruch (O"C 21) if the tzitzit are no longer valid, one may dispose of them. The Ram"a adds that one should dispose of them respectfully, but they do not require geniza. The Ram"a then brings down a second opinion that they (the strings) should be put in geniza, and recommends it. Similarly with the article of clothing itself: it may ...


6

The poskim discuss the case of a person who separated challah with a b'rachah and then did hataras n'darim to nullify the separation (and therefore will have to separate again). Is the person's b'rachah considered l'vatalah? The Chasam Sofer says it was not l'vatalah, possibly based on the S'dei Chemed, Vol. 6, p. 320. But the case of the tallis may be ...


6

The blessing is said immediately before putting on the Talit Katan. Code of Jewish Law Siman 9:8: Regarding all mitzvos, one recites the blessing upon the mitzvah preceding its performance. This means that the blessing should be made prior to carrying out the mitzvah and immediately after one recites the blessing, one must do the mitzvah, without any ...


5

The Baal Hatanya, in his Shulchan Aruch (10:18), says that as long as visibly more than half the length is open along both sides of the garment, then it's fine. However, in Hilchos Tzitzis in his Siddur (which was written later, hence it represents his final decision), he says that it should be completely open on both sides, not connected even with laces, ...


5

Here's what I heard from Rabbi Herschel Welcher in Queens: Having them out provides for the visual reminder to one's self. On the other hand, there's more Kabbalistic significance to having them tucked in. Both are valid; thus, what a person chooses to do for himself depends on what he thinks will be a better form of serving God, given his current ...



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