SECTION 14 Laws Relating to Tzitzis made by a Non-Jew or by Women, and [Laws Relating to] a Borrowed Tallis. (1–15)

סימן יד דִּינֵי צִיצִית שֶׁעֲשָׂאָן נָכְרִי וְנָשִׁים וְטַלִּית שְׁאוּלָה, וּבוֹ טו סְעִיפִים:

1 If a non-Jew attaches tzitzis to a garment, they are invalid. This is derived from the verse,1 “Speak to the Children of Israel [and tell them] that they shall make tzitzis for themselves [on the corners of their garments].” I.e., it is the Children of Israel who should make tzitzis on the corners, not a non-Jew.2

א נָכְרִיא שֶׁהֵטִיל צִיצִיתב בְּבֶגֶד – פָּסוּל, שֶׁנֶּאֱמַר:ג,1 "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל... וְעָשׂוּ לָהֶם צִיצִת וגו'" – בְּנֵי יִשְׂרָאֵל יַעֲשׂוּ צִיצִית עַל הַכָּנָף, וְלֹא נָכְרִי.ד,2

2 A woman is qualified to attach tzitzis to a garment, for she is part of “the Children of Israel.” Some authorities, however, liken tzitzis to tefillin. [They maintain that] just as women are not qualified to write [tefillin] because they are not obligated to put them on, as stated in sec. 39[:1], so, too, are they not qualified to attach tzitzis to a garment, because they are not obligated to observe the mitzvah of tzitzis.3

According to their view, a minor is likewise not qualified to attach tzitzis to a garment, even if an adult stands over him and instructs him to make the tzitzis for the sake of the mitzvah.4 All authorities agree, however, that both women and minors are fully qualified to spin and wind [the threads], even as an initial option.5

The law follows the first opinion. Nevertheless, it is initially preferable to make a point of observing [the stringency of] the latter opinion.

ב הָאִשָּׁה כְּשֵׁרָה לְהָטִיל צִיצִית בְּבֶגֶד,ה מִפְּנֵי שֶׁהִיא בִּכְלַל "בְּנֵי יִשְׂרָאֵל".ו

וְיֵשׁ מְדַמִּין צִיצִית לִתְפִלִּין,ז כְּמוֹ שֶׁהַנָּשִׁים פְּסוּלוֹת לִכְתֹּב [תְּפִלִּין] מִפְּנֵי שֶׁאֵינָ[ן] חַיָּב[וֹת] בַּהֲנָחָתָןח כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן לטט – כָּךְ הֵן פְּסוּלוֹת לְהָטִיל צִיצִית בְּבֶגֶד, מִפְּנֵי שֶׁאֵינָן חַיָּב[וֹת] בְּמִצְוַת צִיצִית.י,3 וּלְפִי דִּבְרֵיהֶם אַף קָטָן פָּסוּל לְהָטִיל צִיצִית בְּבֶגֶד,יא (א) וַאֲפִלּוּ אִם הַגָּדוֹל עוֹמֵד עַל גַּבָּיו וְאוֹמֵר לוֹ שֶׁיַּעֲשֶׂה לְשֵׁם מִצְוַת צִיצִית.4 אֲבָל הַטְּוִיָּהיב וְהַשְּׁזִירָה – כָּשֵׁר בְּנָשִׁים וּקְטַנִּיםיג אֲפִלּוּ לְכַתְּחִלָּה, לְדִבְרֵי הַכֹּל.5

וַהֲלָכָה כַּסְּבָרָא הָרִאשׁוֹנָה,יד וּמִכָּל מָקוֹם טוֹב לִזָּהֵר לְכַתְּחִלָּה כַּסְּבָרָא הָאַחֲרוֹנָה.טו

3 [Opinions vary in the case of] a Jew who attaches tzitzis to a garment without intending to do so for the sake of the mitzvah of tzitzis. According to one opinion6 the tzitzis are valid, for if that were not the case, why would the Torah have to exclude a non-Jew from attaching tzitzis to a garment? [That would be obvious,] for a non-Jew will not attach them for the sake of the mitzvah of tzitzis.

There are, however, other opinions7 which maintain that if a Jew attaches tzitzis to a garment without intending [to do so for the sake of the mitzvah], they are invalid. [This opinion resolves the above question concerning non-Jews by explaining that] the Torah found it necessary to disqualify a non-Jew only in a situation in which a Jew was standing over him, assisting him,8 and telling him to make [the tzitzis] for the sake [of the mitzvah] of tzitzis. Even so, the tzitzis are invalid.9 The halachah follows this view.

Nevertheless, in a pressing situation in which one does not have another tallis with tzitzis [except one whose tzitzis were attached without the proper intent] and it is impossible for him to untie the tzitzis and attach them to the garment with the proper intent, e.g., it is Shabbos, one may rely on the first opinion and wear this garment. A blessing, however, should not be recited over it, for the blessings are not indispensable [to the fulfillment of a mitzvah].10

ג אִם הֵטִיל יִשְׂרָאֵל צִיצִית בְּבֶגֶד שֶׁלֹּא בְּכַוָּנָה,טז פֵּרוּשׁ שֶׁלֹּא נִתְכַּוֵּן לְשֵׁם מִצְוַת צִיצִיתיז – יֵשׁ מִי שֶׁאוֹמֵריח,6 דִּכְשֵׁרִים הֵם, מִפְּנֵי שֶׁאִם אִי אַתָּה אוֹמֵר כֵּן לָמָּה הֻצְרַךְ הַכָּתוּב לִפְסֹל אֶת הַנָּכְרִי שֶׁלֹּא יָטִיל צִיצִית בְּבֶגֶד,יט שֶׁהֲרֵי נָכְרִי אֵינוֹ מִתְכַּוֵּן לְשֵׁם מִצְוַת צִיצִית.

אֲבָל יֵשׁ אוֹמְרִיםכ,7 שֶׁאִם הֵטִיל יִשְׂרָאֵל צִיצִית בְּבֶגֶד בְּלֹא כַּוָּנָה – פְּסוּלִים. (ב) וְלֹא הֻצְרַךְ הַכָּתוּב לִפְסֹל אֶת הַנָּכְרִי,כא אֶלָּא אִם יִשְׂרָאֵל עוֹמֵד עַל גַּבָּיו וּמְסַיֵּעַ עִמּוֹכב,8 וְאוֹמֵר לוֹ שֶׁיַּעֲשֶׂה לְשֵׁם צִיצִית – אֲפִלּוּ הָכֵי פְּסוּלִים.9 וְכֵן הֲלָכָה.כג

וּמִכָּל מָקוֹם בִּשְׁעַת הַדְּחָק,כד [כְּגוֹן] שֶׁאֵין לוֹ טַלִּית אַחֶרֶתכה מְצֻיֶּצֶת (כְּהִלְכָתָהּ), וְגַם אִי אֶפְשָׁר לוֹ לְהַתִּיר הַצִּיצִית וְלַחֲזֹר וְלַהֲטִילָם בַּטַּלִּית בְּכַוָּנָה,כו כְּגוֹן שֶׁהוּא שַׁבָּת – יֵשׁ לִסְמֹךְ עַל סְבָרָא הָרִאשׁנָה,כז וְיִלְבַּשׁ טַלִּית זוֹ אֲבָל לֹא יְבָרֵךְ עָלֶיהָ, דִּבְרָכוֹת אֵינָן מְעַכְּבוֹת.כח,10

4 If one borrows from a friend a [four-cornered] garment which does not have tzitzis, he is not obligated to attach tzitzis to it for 30 days.11 [The Sages12 derived this law from the verse,13 “You shall make yourself braided threads on the four corners of] your garment”: [the commandment applies only to] “your garment,” but not to a garment belonging to others.

After 30 days pass, however, one becomes liable to attach tzitzis to [the garment] according to Rabbinic Law, because it appears as if it is his. These 30 days must be consecutive. If he returns it to its owner within 30 days and then borrows it again, [the two time periods] are not added together. Instead, he counts the 30 days from the second time it was borrowed.

ד הַשּׁוֹאֵל מֵחֲבֵרוֹ טַלִּית שֶׁאֵינָהּ מְצֻיֶּצֶתכט – פָּטוּר מִלְּהַטִּיל בָּהּ צִיצִית כָּל שְׁלֹשִׁים יוֹם,11 שֶׁנֶּאֱמַר:ל,13 "כְּסוּתְךָ" – שֶׁלְּךָ,לא אֲבָל לֹא שֶׁל אֲחֵרִים.לב,12 אֲבָל לְאַחַר שְׁלֹשִׁים – חַיָּב לְהָטִיל בָּהּ צִיצִית מִדְּרַבָּנָן, מִפְּנֵי שֶׁנִּרְאֶה כְּשֶׁלּוֹ. וְאֵלּוּ שְׁלֹשִׁים יוֹם צְרִיכִים לִהְיוֹת רְצוּפִים,לג אֲבָל אִם הֶחֱזִירָהּ לְהַבְּעָלִים תּוֹךְ שְׁלֹשִׁים יוֹם וְחָזַר וּשְׁאָלָהּ מִמֶּנּוּ – אֵינוֹ מִצְטָרֵף, אֶלָּא מוֹנֶה הַשְּׁלֹשִׁים יוֹם מִשְּׁאִילָה הַשְּׁנִיָּה.

5 If he desires to attach tzitzis to [the borrowed garment] within 30 days and recite a blessing over it, he has that option; it is not considered a blessing recited in vain. For although he is not obligated [to attach tzitzis to this garment], he may still recite [the blessing, praising G‑d Who] “commanded us to enwrap ourselves [in tzitzis],” just as women recite blessings for all the mitzvos which they are not obligated to fulfill [but they nevertheless perform], for the reasons explained in sec. 17[:3]. See there.

ה אִם רוֹצֶה לְהָטִיל בָּהּ צִיצִית תּוֹךְ שְׁלֹשִׁים יוֹם וּלְבָרֵךְ עָלָיולד – הָרְשׁוּת בְּיָדוֹ וְאֵינָהּ בְּרָכָה לְבַטָּלָה. וְאַף עַל פִּי שֶׁהוּא פָּטוּר מִן הַדָּבָר – יָכוֹל לוֹמַר "וְצִוָּנוּ לְהִתְעַטֵּף", כְּמוֹ שֶׁהַנָּשִׁים מְבָרְכִין עַל כָּל הַמִּצְוֹת שֶׁהֵן פְּטוּרוֹת מֵהֶם, מִטַּעַם שֶׁיִּתְבָּאֵר בְּסִימָן יזלה עַיֵּן שָׁם.

6 When one borrows a tallis with tzitzis from a friend, he is obligated to recite a blessing over it immediately, for [it may be assumed that the person who lent it to him] did so with the intent that he recite a blessing over it. And since the required blessing may not be recited over a borrowed garment, we can assume14 that [the owner] lent it to him in a manner that will enable him [to recite the blessing]. [Since] it is impossible for him to recite a blessing over [the garment] unless it is his, it is considered his, [for we assume that the owner gave it to him] as a present with the intent that it be returned.15

ו הַשּׁוֹאֵל מֵחֲבֵרוֹ טַלִּית מְצֻיֶּצֶתלו – חַיָּב לְבָרֵךְ עָלָיו מִיָּד, מִשּׁוּם דְּאַדַּעֲתָּא דְּהָכֵי הִשְׁאִילוֹ לוֹ שֶׁיְּבָרֵךְ עָלָיו,לז וְכֵיוָן שֶׁאִי אֶפְשָׁר שֶׁיְּבָרֵךְ בְּרָכָה הַמְחֻיֶּבֶת עַל טַלִּית שְׁאוּלָה – אֲנַן סָהֲדִי14 דְּנִתְכַּוֵּן הַמַּשְׁאִיל בְּלָשׁוֹן הַמּוֹעִיל,לח וְאִם אִי אֶפְשָׁר לוֹ לְבָרֵךְ עָלָיו אֶלָּא אִם כֵּן הִיא שֶׁלּוֹ – הֲרֵי הִיא שֶׁלּוֹ בְּמַתָּנָה עַל מְנָת לְהַחֲזִיר.לט,15

7 When does the above apply? With regard to a garment used exclusively for the mitzvah, e.g., a tallis gadol or [the garment] popularly known as arba kanfos [lit., “four corners”; i.e., a tallis katan]. For with regard to these, it is certain that [the owner temporarily] transfers ownership [of the garment to his friend] with the intent that he perform the mitzvah and recite the blessing over it. Thus it is considered as if he gave it to him as a present with the intent that it be returned.

[The Rabbis ruled differently,] however, when one lends a friend a four-cornered garment which he will wear as regular clothing and not for the sake of the mitzvah of tzitzis. [Though] tzitzis are attached to it because it has four corners, the borrower need not recite a blessing. The rationale is that it is not obvious that the person is lending it to him for the sake of the mitzvah, so that it would be considered as a present [given] with the intent that it be returned. Perhaps he lent it to him to use as an ordinary garment. If, however, the borrower desires to recite a blessing, he may, as explained [in subsection 5 above].

ז בַּמֶּה דְּבָרִים אֲמוּרִים? בְּטַלִּית הַמְיֻחֶדֶת לְמִצְוַת צִיצִית,מ כְּגוֹן טַלִּית גָּדוֹל אוֹ מַה שֶּׁקּוֹרִין אַרְבַּע כְּנָפוֹת, דְּבָזֶה וַדַּאי לֹא מַקְנֶה לוֹ אֶלָּא כְּדֵי לַעֲשׂוֹת הַמִּצְוָה וּלְבָרֵךְ עָלָיו, וְלָכֵן הֲוֵי כְּאִלּוּ נְתָנָהּ לוֹ בְּמַתָּנָה עַל מְנָת לְהַחֲזִיר. אֲבָל הַמַּשְׁאִיל לַחֲבֵרוֹ מַלְבּוּשׁ שֶׁל אַרְבַּע כְּנָפוֹת, שֶׁאָדָם לוֹבֵשׁ אוֹתוֹ דֶּרֶךְ מַלְבּוּשׁ בְּעָלְמָא וְלֹא לְשֵׁם מִצְוַת צִיצִית, אֶלָּא שֶׁמֵּטִיל בּוֹ צִיצִית מִפְּנֵי שֶׁיֵּשׁ בּוֹ אַרְבַּע כְּנָפוֹת – אֵין הַשּׁוֹאֵל צָרִיךְ לְבָרֵךְ עָלָיו, מִשּׁוּם דְּאֵין לָנוּ בֵּרוּר שֶׁהִשְׁאִילוֹ לְשֵׁם מִצְוָה שֶׁנֹּאמַר דַּהֲוָה כְּאִלּוּ נְתָנָהּ לוֹ בְּמַתָּנָה עַל מְנָת לְהַחֲזִיר, דְּשֶׁמָּא לְמַלְבּוּשׁ בְּעָלְמָא הִשְׁאִילוֹ. אֲבָל אִם יִרְצֶה לְבָרֵךְ – הָרְשׁוּת בְּיָדוֹ,מא כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל.מב

8 [The following rules apply when] one borrows a tallis with tzitzis from a friend16 in order to recite the Priestly Blessing,17 or to receive an aliyah at the public Reading of the Torah,18 or to lead the congregational prayers.19 If the lender knows that the borrower will wear [the tallis] with the intent of fulfilling the mitzvah of tzitzis, [we can assume] that he lent it to him with the intent that he recite a blessing over it.20 Hence, it is considered a present [given] with the intent that it be returned. Therefore the borrower should recite the required blessing over it, as if it were actually his own.

If, however, the lender does not have in mind that the borrower will wear it with the intent of fulfilling the mitzvah of tzitzis but thinks that he is wearing it only as a token of respect for the congregation, it is not appropriate to say that this is considered as if he had given it to him as a gift with the intent that it be returned. Hence the borrower is not required to recite the required blessing over it. He has the option of reciting the blessing, however, as stated [in subsection 7] above.

ח הַשּׁוֹאֵל מֵחֲבֵרוֹ טַלִּית מְצֻיֶּצֶתמג,16 (ג) כְּדֵי לַעֲלוֹת לַדּוּכָן17אוֹ לַעֲלוֹת לִקְרוֹת בְּסֵפֶר תּוֹרָה18 אוֹ לֵירֵד לִפְנֵי הַתֵּבָה,מד,19 אִם הַמַּשְׁאִיל יוֹדֵעַ שֶׁהַשּׁוֹאֵל לוֹבְשׁוֹ לְשֵׁם מִצְוַת צִיצִית – אִם כֵּן אַדַּעֲתָּא דְּהָכֵי הִשְׁאִילוֹ שֶׁיְּבָרֵךְ עָלָיו,מה,20 וַהֲוֵי כְּאִלּוּ נְתָנָהּ לוֹ בְּמַתָּנָה עַל מְנָת לְהַחֲזִיר, וְלָכֵן מְבָרֵךְ עָלָיו הַשּׁוֹאֵל בְּרָכָה מְחֻיֶּבֶת כְּאִלּוּ הָיְתָה שֶׁלּוֹ מַמָּשׁ.מו אֲבָל אִם אֵין בְּדַעַת הַמַּשְׁאִיל שֶׁהַשּׁוֹאֵל לוֹבְשָׁהּ לְשֵׁם מִצְוַת צִיצִית, רַק שֶׁהוּא סוֹבֵר שֶׁאֵינוֹ לוֹבְשׁוֹ אֶלָּא מִפְּנֵי כְּבוֹד הַצִּבּוּר – אִם כֵּן אֵין עָלֵינוּ לוֹמַר דַּהֲוֵי כְּאִלּוּ נָתַן לוֹ בְּמַתָּנָה עַל מְנָת לְהַחֲזִיר, וְלָכֵן אֵין צָרִיךְ הַשּׁוֹאֵל לְבָרֵךְ עָלֶיהָ בְּרָכָה מְחֻיֶּבֶת, רַק אִם יִרְצֶה לְבָרֵךְ – הָרְשׁוּת בְּיָדומז כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל.מח

9 It is permitted to put on a tallis belonging to a friend without his knowledge.21 This is not considered as borrowing it without consent which is equivalent to robbery, because there is no reason to fear that the object itself will be ruined, for he puts it on only briefly and then returns it. Since a person is pleased when a mitzvah is performed with his property if it does not involve a loss, [we assume that the owner would consent].22

If, however, one finds a tallis folded, he should fold it after taking it off.23 For if he does not fold it, the owner would object and that would cause [the borrower] to be considered as as having borrowed it without consent, which is equivalent to robbery. It is not necessary to fold it in the same manner as it was originally folded, however. Even if he folds it differently, this is acceptable. On Shabbos there is no obligation to fold it at all; see sec. 302[:8].24

ט מֻתָּר לְהִתְעַטֵּף בְּטַלִּית שֶׁל חֲבֵרוֹמט שֶׁלֹּא מִדַּעְתּו,נ,21 וְאֵינוֹ כְּשׁוֹאֵל שֶׁלֹּא מִדַּעַת דְּנִקְרָא גַּזְלָן,נא כֵּיוָן דְּלֵיכָּא הָכָא חֲשָׁשׁ כִּלּוּי קַרְנָא,נב שֶׁאֵינוֹ מִתְעַטֵּף בָּהּ אֶלָּא לְפִי שָׁעָה וּמַחֲזִירָה לוֹ אַחַר כָּךְ, וְנִיחָא לֵיהּ לְאִינִישׁ שֶׁיֵּעֳשֶׂה מִצְוָה בְּמָמוֹנונג בְּמָקוֹם שֶׁאֵין שָׁם חֶסְרוֹן כִּיס.נד,22 אֶלָּא דְּאִם מָצָא הַטַּלִּית מְקֻפֶּלֶת – צָרִיךְ הוּא גַּם כֵּן לְקַפְּלָהּ לְאַחַר שֶׁיְּסִירֶנָּה מֵעָלָיו,נה,23 דְּאִם לֹא יְקַפְּלֶנָּה יַקְפִּיד בַּעַל הַטַּלִּית,נו וַהֲוָה שׁוֹאֵל שֶׁלֹּא מִדַּעַת דְּנִקְרָא גַּזְלָן. וְאֵין צָרִיךְ לְקַפְּלָהּ כְּסֵדֶר [קִפּוּלוֹ] הָרִאשׁוֹן דַּוְקָא,נז אֶלָּא אֲפִלּוּ אִם מְקַפֵּל בְּעִנְיָן אַחֵר – דַּי בְּכָךְ. וּבְשַׁבָּת – אֵין צָרִיךְ לְקַפְּלוֹ כְּלָל. וְעַיֵּן סִימָן שב.נח,24

10 The [Sages] granted permission to wear a tallis belonging to a friend without his knowledge only as an occasional measure, but not as a fixed practice, lest the owner object.

Moreover, even on occasion, permission was granted only to put it on in the place where it was left by the owner. It may not be removed from there and taken to another place, e.g., from the synagogue to one’s own home, or from the owner’s home to the synagogue. This is forbidden even when one is going to return it to the place from which it was taken, for a person is not comfortable when his possessions are taken to a place which is not designated as his.

י לֹא הִתִּירוּ לְהִתְעַטֵּף בְּטַלִּית שֶׁל חֲבֵרוֹ שֶׁלֹּא מִדַּעְתּוֹ אֶלָּא בְּאַקְרַאי בְּעָלְמָא,נט אֲבָל בִּקְבִיעוּת – אָסוּר, שֶׁמָּא יַקְפִּיד בַּעַל הַטַּלִּית. וַאֲפִלּוּ בְּאַקְרַאי לֹא הִתִּירוּ לְהִתְעַטֵּף אֶלָּא בְּמָקוֹם שֶׁהִנִּיחוּ בְּעָלִים,ס אֲבָל לֹא יוֹצִיאֶנָּה מֵאוֹתוֹ מָקוֹם לְמָקוֹם אַחֵר, כְּגוֹן מִבֵּית הַכְּנֶסֶת לְבֵיתוֹ אוֹ מִבֵּית בְּעָלִים לְבֵית הַכְּנֶסֶת, וַאֲפִלּוּ יַחֲזֹר וְיַנִּיחֶנּוּ בְּמָקוֹם שֶׁנְּטָלָהּ שָׁם – אָסוּר, דְּלָא נִיחָא לֵיהּ לְאִינִישׁ שֶׁיְּטַלְטְלוּ חֲפָצָיו בְּמָקוֹם שֶׁאֵין מְיֻחָדִים לוֹ.סא

11 When one puts on a tallis belonging to a friend without asking him, there is no need to recite a blessing over it. For it is not appropriate to say that his friend gave it to him as a gift with the intent that it be returned, since the owner of the tallis does not know [that it is being used] at all. If [the borrower] desires, however, he has the option of reciting the blessing, as stated in subsection 5, 7, and 8 above;25 see there.

יא כְּשֶׁמִּתְעַטֵּף בְּטַלִּיתוֹ שֶׁל חֲבֵרוֹ שֶׁלֹּא מִדַּעְתּוֹסב – אֵין צָרִיךְ לְבָרֵךְ עָלָיו, שֶׁהֲרֵי כָּאן לֹא שַׁיָּךְ לוֹמַר דַּהֲוָה כְּאִלּוּ נָתַן לוֹ בְּמַתָּנָה עַל מְנָת לְהַחֲזִיר, כֵּיוָן שֶׁאֵין בַּעַל הַטַּלִּית יוֹדֵעַ מְאוּמָה. אֲבָל אִם יִרְצֶה לְבָרֵךְ – הָרְשׁוּת בְּיָדוֹ, כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סָעִיף ו, ח, טסג,25 עַיֵּן שָׁם.

12 Similarly, it is permitted on occasion to put on tefillin belonging to a friend without his knowledge.26 A blessing must be recited over them, for [wearing] tefillin is an obligation incumbent on [every individual’s] person; there is no need that the tefillin be his. [The borrower] should, however, be careful to wind them [after use] if they were wound when he found them. He should not remove them from the place where they were placed, lest [their] owner object. This [would transform his deed into] a mitzvah that comes about through a transgression.

יב וְכֵן מֻתָּר לְהִתְלַבֵּשׁסד בְּאַקְרַאי בְּעָלְמָאסה בִּתְפִלִּין שֶׁל חֲבֵרוֹ שֶׁלֹּא מִדַּעְתּוֹ,26 וְצָרִיךְ לְבָרֵךְ עֲלֵיהֶם,סו מִפְּנֵי שֶׁהַתְּפִלִּין חוֹבַת הַגּוּף הֵם,סז וְאֵין צָרִיךְ שֶׁיִּהְיוּ הַתְּפִלִּין שֶׁלּוֹ דַּוְקָא.סח רַק יִזָּהֵר שֶׁיְּקַפְּלֵן אִם מְצָאָן מְקֻפָּלִיםסט וְשֶׁלֹּא יוֹצִיאֵן מִמָּקוֹם שֶׁהֻנְחוּ שָׁם,ע שֶׁמָּא יַקְפִּיד עָלָיו בַּעַל הַתְּפִלִּין, וַהֲוָה מִצְוָה הַבָּאָה בַּעֲבֵרָה.עא

13 It is, [however,] forbidden to study from texts belonging to a friend without his knowledge, even on occasion, because [their] owner fears that people will read them until they are torn from extensive handling. Therefore, he does not desire that others study from them at all. (The laws that apply when one entrusts sacred texts to a Torah scholar for safekeeping are stated [by Rama] in Choshen Mishpat 292:20;27 see there.)

יג סְפָרִים שֶׁל חֲבֵרוֹ – אָסוּר לִלְמֹד בָּהֶן שֶׁלֹּא מִדַּעְתּוֹעב אֲפִלּוּ בְּאַקְרַאי בְּעָלְמָא,עג מִשּׁוּם דְּבַעַל הַסְּפָרִים חוֹשֵׁשׁ שֶׁמָּא יִקְרָא בָּהֶן הַרְבֵּה עַד שֶׁיִּקָּרְעוּ מֵרֹב מִשְׁמוּשָׁם,עד וּבִשְׁבִיל כָּךְ לֹא נִיחָא לֵיהּ שֶׁיִלְמֹד בָּהֶם כְּלוּםעה (וְאִם הִפְקִיד סְפָרִים אֵצֶל תַּלְמִיד חָכָם – עַיֵּן בְּחשֶׁן מִשְׁפָּט סִימָן רצב סָעִיף כ.עו,27 עַיֵּן שָׁם).

14 Just as the obligation to attach tzitzis does not apply to a borrowed tallis, so, too, borrowed tzitzis are not considered tzitzis at all, and cannot be used to fulfill one’s obligation for a garment. [This is derived from] the phrase,1 “They shall make tzitzis for themselves,” which implies “of their own.”28

Threads are deemed a borrowed object [in which case the very same item must be returned] only when the person lending them stipulated that the same threads which he lent be returned. If, however, the borrower is not required to return the same threads, they are not deemed a borrowed object, but are governed by the same laws as a monetary loan.29 In this case the threads are considered as [the recipient’s] actual property, and he may attach them to a garment even as an initial option.

[Moreover,] even if [the recipient] stipulated that he return to the lender the same [borrowed] threads, [the tzitzis] are not disqualified unless the lender does not know that the threads were borrowed with the intent of using them for tzitzis and [instead,] thought that [the borrower] wanted to perform another task with them. If, however, the lender knew that the borrower intended to attach the threads to a garment for the sake [of the mitzvah] of tzitzis, and he lent them to him with that intent, [the borrower] is permitted to attach them to a garment, even as an initial and preferred option — for it is as if [the lender] gave them to him as a gift to be returned, as stated above with regard to a borrowed tallis, in subsection 6.30

יד כְּשֵׁם שֶׁטַּלִּית שְׁאוּלָה אֵינָהּ בְּתוֹרַת חִיּוּב צִיצִית – כָּךְ צִיצִית שְׁאוּלִין אֵינָן צִיצִית כְּלָלעז וְאֵינָן פּוֹטְרִין אֶת הַבֶּגֶד, שֶׁנֶּאֱמַר:1 "וְעָשׂוּ לָהֶם" – מִשֶּׁלָּהֶם.עח,28 וְאֵינָן נִקְרָאִין שְׁאוּלִין אֶלָּא אִם כֵּן הִתְנָה עִמּוֹ הַמַּשְׁאִיל שֶׁיַּחֲזִיר לוֹ אוֹתָן הַחוּטִין בְּעַצְמָן שֶׁשְּׁאָלָם מִמֶּנּוּ, אֲבָל אִם אֵינוֹ צָרִיךְ לְהַחֲזִיר לוֹ אוֹתָן הַחוּטִין בְּעַצְמָן – אֵין זֶה נִקְרָא שְׁאִילָה אֶלָּא הַלְוָאָה,29 וַהֲרֵי הֵם כְּשֶׁלּוֹ מַמָּשׁ. וְלָכֵן מֻתָּר לְהָטִיל אוֹתָם בַּבֶּגֶד אֲפִלּוּ לְכַתְּחִלָּה.עט

וַאֲפִלּוּ הִתְנָה עִם הַמַּשְׁאִיל שֶׁיַּחֲזִיר לוֹ אוֹתָן הַחוּטִין עַצְמָן – אֲפִלּוּ הָכֵי אֵינָן פְּסוּלִין, אֶלָּא אִם כֵּן אֵין הַמַּשְׁאִיל יוֹדֵעַ שֶׁהוּא שׁוֹאֵל אוֹתָם מִמֶּנּוּ לְשֵׁם צִיצִית, רַק שֶׁהוּא סוֹבֵר שֶׁרוֹצֶה לַעֲשׂוֹת בָּהֶם מְלָאכָה אַחֶרֶת,פ אֲבָל אִם הַמַּשְׁאִיל יוֹדֵעַ שֶׁהַשּׁוֹאֵל רוֹצֶה לְהָטִיל הַחוּטִין בַּבֶּגֶד לְשֵׁם צִיצִית וְאַדַּעֲתָא דְּהָכֵי הִשְׁאִילָם לוֹ – מֻתָּר הַשּׁוֹאֵל לְהָטִיל בַּבֶּגֶד וַאֲפִלּוּ לְכַתְּחִלָּה, דַּהֲוָה כְּאִלּוּ נְתָנָהּ לוֹ בְּמַתָּנָה עַל מְנָת לְהַחֲזִיר, וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל גַּבֵּי טַלִּית שְׁאוּלָה בְּסָעִיף ז.פא,30

15 It is obligatory to attach tzitzis to a garment belonging to partners. [This is derived from] the phrase,1 “on the corners of their garments.” The plural form31 implies the inclusion of [garments] belonging to partners.

טו טַלִּית שֶׁל שֻׁתָּפִין – חַיֶּבֶת בְּצִיצִית,פב שֶׁנֶּאֱמַר:פג,1 "עַל כַּנְפֵי בִגְדֵיהֶם וגו'" – לְשׁוֹן רַבִּים,31 לְרַבּוֹת שֶׁל שֻׁתָּפִין.פד