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25

You ask, "let's say that Murex is not the chilazon, and we have some strings that have been dyed blue for no reason. What's the problem with that?" (my emphasis) If there really is no reason to dye them blue whatsoever, then doing so would be a violation of the Shulchan Aruch (9:5), who says that careful people use strings of the same color as the garment, ...


18

Shulkhan Arukh, OC 10:10 explicitly rules that a turban is exempt from tzitzit, even if it covers the majority of the wearer's body. מִצְנֶפֶת פְּטוּרָה, אֲפִלּוּ שֶׁל אַרְצוֹת הַמַּעֲרָב שֶׁב' רָאשֶׁיהָ מֻשְׁלָכִים עַל כִּתְפֵיהֶם וְגוּפָם, וְאַף עַל פִּי שֶׁמִּתְכַּסֶה בָּהּ רֹאשׁוֹ וְרֻבּוֹ פָּטוּר, כֵּיוָן שֶׁעִקָּרָהּ לְכַסוֹת הָרֹאשׁ, דִּכְסוּתְךָ ...


15

A tallis requires two criteria which don't extend to face masks: that it be large enough to cover the majority of a child's body SA OC 16 and that it actually be worn over one's body SA OC 10:10. Since a face mask doesn't have either of these criteria, it cannot qualify as a Tallis.


12

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


12

The passuk is not saying that tzitzis are a proof to someone's adherence to the other commandments, it is saying that by wearing tzitzis one will come to perform the other mitzvos. If anything, wearing them is a sign of intention to grow, not an award for completion of one's job to. If one is really worried about maaris ayin one can wear the tzitzis under ...


10

The best way which works for me is by taking the last knot and dip into hot water ,then I tie it tightly. I have yet have a knot open. Simple and easy. Don't know why this isn't more known and implicated in the tzizts factories.


9

First of all, to clarify what the question is/should be, there's no obligation to wear tzitzis under normal circumstances, unless one is wearing a four cornered garment. Hence, the fact that tzitzis aren't in the list of clothing is not a problem; they aren't commanded in wearing an extra garment to put on tzitzis, just as no Jew is obligated (strictly ...


9

I think that you are answering your own question. First of all, the reason to perform G-d's commandments is because G-d said so. The goal of every Jew is to strive to reach this sense of faith and to act and understand the concept of being an Eved Hashem - a servant of G-d. (When Moses died, the Torah calls him an "Eved Hashem".) Therefore, one is required ...


9

This is a good question, and really it's probably a better question than the answers out there. For context, we have to realize that this question (order of operations for donning Tzitzit and Tefillin) is a "modern" question which is a side effect of the modern practice of wearing a Tallit and Tefillin exclusively in Shul. In principle, these Mitzvot have ...


9

dailyhalacha explains the context and writes that Halacha requires that the Tzitzit be affixed to the garment and its knots be tied "Lishma" – meaning, with the intention that this is being done for the purpose of the Mitzva of Tzitzit. Although the Rambam held that this is not necessary, normative Halacha follows the view that one must affix and ...


8

This is addressed explicitly by the major codes in the last siman of hilchot tzitzit. Tur O.C. 24 אע"פ שאין אדם חייב לקנות טלית בת ארבע כנפות כדי שיתחייב בציצית אלא דוקא אם רוצה להתכסות בטלית בת ד' כנפות חייב להטיל בה ציצית מ"מ טוב ונכון להיות כל אדם זהיר וזריז במצות ציצית שיהיה לו בגד קטן מצוייץ שילבש אותו כל היום כי עיקר מצותה על זכירת המצות ובכל ...


8

The Maor HaGadol (R' Zerachiah HaLevi) discusses this issue on Shabbat 11b in the pagination of the Rif. He argues that in fact the halacha follows Rebbe and not R Yochanan ben Nuri (RYBN) that tzitzit require both blue and white to be kosher. He makes 3 arguments to this end: RYBN is a lone opinion and the general rule is that the halacha follows Rebbe ...


8

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. &...


8

The religious significance in wearing a prayer shawl lies specifically in the tzitzit fringes themselves. Technically any garment of four corners can be used as a prayer shawl, so long as it has the tzitziyot on them. As for a non-Jew wearing tzitzit, there is nothing offensive or wrong with your wearing tzitzit so long as you are aware that you do so on a ...


8

In Pesil Techeiles the Sixth Point (פתיל תכלת פרט הששי) the Radzyner Rebbe cites this Gemara as one of his proofs to the opinion of Rambam that one string is half techeiles and half white. The proof is that the Gemara asks what the Mishnah meant by "distinguish between techeiles and lavan", and rejects the possibility that it is referring to the ability to ...


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

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 ...


7

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.


7

As already source by Noach miFrankfurt in his answer, the German Minhag and likely original minhag Ashkenaz, was only to hold the front corners. This is also the practice of the Vilna Gaon (as recorded in the siddur Eizor Eliyahu), because he strongly felt that it was important for tzitzis to be worn with two of them in front and two in back. The Shulchan ...


7

No you don't, you only make shechiyanu on a new Tallit (when you put on the tzitzit), but never on an old one. See Mishna Berura OC 22 sif katan 2, אם עשה ציצית בבגד שהיה לו מכבר אף שלא היה בו ציצית מעולם אין צריך לברך שהחיינו If one makes (attaches) tzitzis on a garment that he already had, even if tzitzis had never been attached to it, one ...


7

In the first piece in Rav Herschel Schachter book on the minhagim of Rabbi Soloveitchik entitled פניני הרב, Rav Schachter writes that Rabbi Soloveitchik did wear tzitzis on shabbos


7

This passage also appears in Yalkut Shimoni, and in that version there are indeed only five things. Number 4, "opinions of heretics" in your translation, does not appear. The supporting verse cited in the Talmud for it also does not appear: פרשת ציצית מפני מה קבעוה בק"ש מפני שיש בה חמשה דברים מצות ציצית ויציאת מצרים ועול מצות והרהור עבירה והרהור אלילים ...


7

Mishnah Berurah 18:7 אבל אם איחר להתעטף עד לילה שוב לא יברך דשמא הלכה כהרמב"ם ומשמע מדברי המ"א בסק"ד דאפילו בין השמשות מותר לברך עד צה"כ וטעמו דהלא בציצית לא כתיב יום רק וראיתם אותו משמע כל זמן שנוכל לראות וכן פסק בעל דרך החיים ובספר מטה אפרים ראיתי שמחמיר בזה אך אם זה גופא הוא מסתפק אם כבר הגיע בין השמשות נראה דבודאי יוכל לברך דבלא"...


7

The Gemoro Menachos 43b says תניא היה רבי מאיר אומר גדול עונשו של לבן יותר מעונשו של תכלת משל למה הדבר דומה למלך בשר ודם שאמר לשני עבדיו לאחד אמר הבא לי חותם של טיט ולאחד אמר הבא לי חותם של זהב ופשעו שניהם ולא הביאו איזה מהן עונשו מרובה הוי אומר זה שאמר לו הבא לי חותם של טיט ולא הביא It is taught in a baraita that Rabbi Meir would say: The punishment for ...


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

The commentaries on the Rambam discuss it, with regards to the Me'il (which appears to have had four corners). If there were fringes attached, it's missing from any documentation we have about them! Minchas Mordechai al haTorah discusses this question and several proposed answers, but the strongest one appears to be that when the Torah says "put fringes on ...


6

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 ...


6

The Gemara in Menahot 39a implies that the bare minimum Biblical obligation is only one knot. However, Tosfot there understand that this single knot mentioned by the Gemara is actually (what we would call) a double knot, because a single knot doesn't hold tight. However, there are other traditions of how to make this knot, such as in the example all the way ...


6

R. Schachter's sefarim are available at the annual YU Seforim Sale that takes place every February or so. Most of them can be read electronically through the Otzar Hachachmah database. However, if you're just interested in the article on techeiles, which is only six pages long, those pages are available online via the techelet website: page 13 page 14 ...


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