14

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 ...


13

My understanding is it's just reinforcing. Even so, over time you'll see the strings keep pulling towards the edge. If an edge is broken, you can't just mend it: you have to take off the strings, restore the garment to its four-cornered nature, then reattach the strings.


8

The best way to wash a wool tallit katan is by hand washing it. Washing machines and dryers can severely mess up a wool tallit katan if you're not careful. I would suggest hand washing the tallit katan in a mild fragrance-free hypoallergenic detergent, in cold/warm (not hot) water, and then hang it out to dry. If you have a trusted dry-cleaner, some have ...


8

I think your questions reverses things. We wear a tallit because we want the mitzva of tzitzit. Therefore we look for a garment which is obligated in the mitzva, i.e., has four corners (MT Hilchot Tzitzit 3:1) The reason we want the mitzva of tzitzit is that it is an important mitzva. In the words of the Rambam (Hilchot Tzitzit 3:12) since the Torah ...


7

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).


7

According to the Shulchan Aruch (O"C 21) if the tzitzit are no longer valid, one may dispose of them.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 ...


7

Mishnah Berurah (8:24) says that "in our times" it is customary to do so, and says that indeed it's better to do it this way. First of all, he says, if you say the two berachos back-to-back, then then one of those berachos is unnecessary. Second, even if you put the tallis katan and tallis gadol on at different times (and say the two berachos separately), ...


7

Pri Megadim, Orach Chaim siman 9: stripes are to remind us of the techelet.


6

See my answer here: https://judaism.stackexchange.com/a/12184/759 In short, tzitzit are not fundamentally holy and may be discarded in the trash, although it is proper to treat them with extra respect (ie wrapping it in a bag first or something). This applies to the strings. (Shulchan Aruch 21:1) As for the beged (piece of clothing): in the standard case ...


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 ...


6

They are still woolen. Since tallitot and tzitziot are under strict supervision, they are (wrongly?) assumed to be safe. Source: My uncle, a Toldos Aharon chassid.


6

Yes, you can wear a Tallis/Tzitzis since the Tallis itself has no holyness, it is just an instrument of a Mitzva (תשמישי מצווה) furthermore, the fear for companionship with a Jew (שמא יתלווה לישראל בדרך) is also not relevant since we are talking about a proselyte who intends to join Kehal Hashem. See further info in details in Mishnat Hager (Ch. 1, 32). ...


5

The advantages of a Tallit Katan is that you get to wear it all the time. The advantage of a tallit gadol is that it is for sure the correct size to be obligated in the mitzva. So, since for many it is impractical to wear a big enough tallit to be for sure obligated all the time, they are at least encouraged to wear a smaller one which might be obligated at ...


5

Yaskil Avdi (vol. 8 Orah Haim 2) writes that the reason the Sisit should be under the Begadim is because the Arizal writes that the Talit Katan is בחינת זעיר אנפין בהיותו בעיבור (represents a fetus in its mother's womb) and the Talit Gadol is כנגד זמן לדתו והגדלתו (represents the time of its birth and growing up) and therefore the Sisit Katan musn't be seen ...


5

The Shulchan Aruch rules (O"C 17:3) that a parent is obligated to educate his child and buy him tzitzit when he is knowledgeable enough to wrap himself in them on his own. The Ram"a adds that he should also be capable of wearing it in a way that keeps two tassels in front and two behind, and to kiss it when he recited Keriat Shema. Here is the relevant Se'...


5

I have never heard of a need to wear the same pair of tzizit for 24 hours. The assumption lends itself to a lot of questions and suffice it to say that the question would be enhanced if you can ask this bachor to provide sources for his statement. As to your question if you can wear a pair of tzizit specifically for bed and change in the morning before the ...


5

The question revolves around whether or not you were מסיח דעת - a mental interruption or not. This question is a dispute among the poskim as to what is considered a hesech hadaas. The Shulchan Aruch (סימן ח' סי"ד) says ואם פשט טליתו אפילו היה דעתו לחזור ולהתעטף בו מיד צריך לברך כשיחזור ולהתעטף בו. If one took his Tallis off, even if he had in mind to ...


4

The Beit Yosef (OC 9), the great collector of Rishonim's opinions, cites two opinions that require Tzitzit by Torah law only on wool and linen: the Rambam (Tzitzit 3:1) and the Rif (Tzitzit 14a). He then cites Rashi, Rabbeinu Tam, Ri, Mordechai, Semag (ie a lot of Ashkenazi Rishonim), Tur and Rosh who wonders how the former two opinions could rule that way, ...


4

The Mishnah Berurah writes that the Maharil recommended using old tzitzis as a bookmark or for another mitzvah, because we have a rule in the Gemara that one should try to take an object used for a mitzvah and use it for another mitzvah ("ho'il v'isavid b'hu mitzva chado, yisavid b'hu achariso"). Your second question is addressed in the Shulchan Aruch, O.C. ...


4

Another factor for some people is that thick is a bit easier to tie -- for me, at least. For those of you who are debating between thin and thick, you can also find medium thickness online. For a long time this was very hard to find outside of Geula (the frum shopping district in Jerusalem), and even there it was a bit scarce: one company was somewhat ...


4

Tsitsit is a Mitsva written in the Torah for men wearing some clothes fulfilling conditions of form and composition. Kippa is a custom linked to good character and humility. Both are excellent. As you can place Tefilin without Tsitsit and Brit milah without Tefilin, the lack of Kippa does not prevent the Mitsvat Tsitsit. It is obvious. Maybe I will add later ...


4

Mois Navon of the Ptil Tekhelet Organization offers video tutorials via YouTube for tying the various methods of tzitzit with techelet. For tying tzitzit without techelet, please see these videos: Yemenite/Temani/Rambam Sephardi Ashkenazi Arizal/Chabad Hope this helps. Please note that all of these videos come from Orthodox, non-Messianic sources.


4

The Shulchan Aruch (Orach Chaim 8:11) writes: עיקר מצוַת טלית קטן ללובשו על בגדיו, כדי שתמיד יראהו ויזכור המצוות The main Mitzvah of Tzitzis is to wear it on one's garments, so one would see them and remember the commandments. But the Magen Avraham writes in s"k 11: ובכתבים, דטלית קטן דווקא תחת בגדיו, עיין שם In the writings (the Pri Eitz Chaim)...


4

Rabbenu Avraham ben HaRambam implies (HaMaspik L'Ovdei Hashem, ed. Wincelberg p. 27) that in his place and time it was not common to wear a four cornered garment with tsitsit. He is giving examples of behaviours that a person may inappropriately perform just in order to be perceived as pious, and he includes wearing tsitsit constantly. He includes this in ...


4

Indeed, perhaps a functionless tallit is not obligated in tzitzit. This seems to have been the opinion of R. Avraham Yeshaya Karelitz, at least: Shilhi Dekayta Siman 8 וכששטחתי את גליונות הספר קמיה מורי הגר"ח קניבסקי שליט"א אמר הגר"ח שגם לדעתו אכן צריכים הנאת לבישה מהציצית וכן מוכח ממנהג החזו"א זצ"ל שהורה שלא לילך בקיץ כציצית מצמר למרות שלדעת חלק ...


3

See the responsa of the Mahari Bruna (Rabbi in Germany in the 15th century) siman 96 who seems to write that it is considered haughtiness to wear the tzitzit exposed. This is one of the reasons many Ashkenazim also do not wear their tzitzit exposed.


3

Aruch ha-Shulchan OH 8:10: [...] The mitzvah of tzitzis is primarily that two tzitzis should be in front of one['s body], and two behind, in order that one be surrounded by mitzvos (Tur). It seems that this is sine qua non (l'ikuva), since it is written, "On the four corners of your covering," and the corners are two in front, two behind. [...]


3

The important characteristics of the garment are about the corners, size, material, and how open the sides are (see below). The choice of neckline would be governed by what you're going to wear it under, same as for any other undershirt. Laws of Tzitzit from Chabad gives the following requirements for the tallit katan. Some of the stringencies here are ...


3

The Gemara in Menahot 43a excludes "clothing at night" from tzitzit because of the pasuk "וראיתם אתו" in Bamidbar 15:39. The Shulchan Aruch in O"H 18:1 quotes a machloket rishonim on how to interpret this gemara: Rambam: At night, you are patur from wearing tzitzit on your garment, regardless of what kind of garment it is. Rosh: If the garment is ...


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