Does someone know anything about Rav Yaakov Moshe Hillel shlita hamekubal stating that tzitzios should be worn outside the clothes? I read it once but without any sources on a web forum. It would be quite surprising as one of the argument to tuck them is based on kabbalah and the Arizal.

  • No answer to offer, but being an admirer of Rav Hillel shlit"a, I would love to know his opinion.
    – user366
    Mar 25 '11 at 12:21
  • This is a great question, because the Mishnah Berurah really strongly criticizes those who tuck them in. And that's putting it mildly.
    – Seth J
    Feb 8 '12 at 23:39
  • @SethJ Rabbi Ovadiah Yosef zt'l criticizes those who do not tuck them in.
    – ray
    Oct 19 '13 at 19:34
  • @SethJ Eyewitness testimony reports that the Chafetz Chaim himself wore his tzitzit in.
    – mevaqesh
    Mar 16 '16 at 19:29
  • @mevakesh maybe he had a reason. But I can tell you what I saw when I learned it.
    – Seth J
    Mar 17 '16 at 2:03

In his book Geburat HaAri (pg. 137) he brings the AriZal and explains that according to him they should be exposed because in Shaar HaKawanot (7c) the Ari says that there is a Miswa to behold the Sisiot (see Debarim 15:39).

He expounds on this immensely in his Sefer Wayashov HaYam (vol. 1 Siman 3).

  • 3
    @HachamGabriel Are those both your accounts?
    – Double AA
    Feb 8 '12 at 5:27
  • 1
    -1 Because one is not allowed to learn two things out from the same pasuk. Rashi already tells us that "uRe'item oto" refers to the necessity of them being worn during the daytime. If one was allowed to learn two things out from the same pasuk, then why do the tannaim disagree in the second chapter of M. Berakhot, where Shema Yisrael is understood to mean cause your ear to hear it, or say it in a language that you hear, i.e. that you understand. The thing is that the two tannaim who say this are arguing with each other and not agreeing, implying that there is only one way to darshen. Feb 12 '12 at 14:07
  • 1
    @Adam: but are these really two separate things? Being able to see the tzitzis in itself implies both that it's during a time when you're able to see (so not at night), and that they should be visible. This is different than the two meanings of שמע, where hearing and understanding are orthogonal (you can hear something without understanding it, or conversely, understand it - thinking it in your mind - without hearing it).
    – Alex
    Feb 12 '12 at 14:51
  • 1
    @Alex - I believe that they are in fact orthogonal! If you hold that tzitzis must be tucked in, then you are not able to see them (as they are inside). And if you hold that they must be seen, then why do you maintain as well that they are required to be worn at night when it is dark and therefore concealed by darkness? A beged yom can be worn tucked in during the daytime or nighttime and still be defined as a beged yom. Feb 12 '12 at 15:19
  • 1
    @Adam you are arguing with the smak who counts it is a separate miswa. Feb 12 '12 at 17:00

It may be interesting to note, I once saw in his a yeshiva a Scanning of hand written note from Rav Yitchak Keduri Ztz"l agreeing with this ruling and the argument that Rav Hillel puts forth in vayashov Hayam, also a photo of the Baba sali with very long sitzit that where hanging below his gown. Rav Hillel (because of a seeming contradiction in the kitvei haArizal) believes this practice is an authentic Kabalistic one,


You must log in to answer this question.

Not the answer you're looking for? Browse other questions tagged .