Rambam - 1 Chapter a Day

The word anaf, translated as “tassel,” literally means “branch.” Just as a branch is an extension of the tree, the tzitzit are extensions of the fringes.

See Chapter 2, Halachah 8; Chapter 3, Halachah 5.

In Numbers 15:38-39. Deuteronomy 22:12 refers to these tassels as g’dilim (braids).

Note Halachah 8, which derives a halachic ruling from this comparison of terms.

According to the Scriptural Law alone (מדאורייתא), we are obligated to place tzitzit only on fabrics of linen and wool (Chapter 3, Halachah 1). Both fabrics are white and need not be dyed.

Though the Rabbis established a fixed practice, as explained in Halachah 6, there is no fixed number of strands according to Scriptural Law (מדאורייתא). Though there are some sources that appear to indicate that the Torah also fixed the number of strands required, Sanhedrin 88b concludes that the essence of the mitzvah of tzitzit is a Scriptural obligation; its explanation, however, is Rabbinic in origin.
Significantly, the Shulchan Aruch (Orach Chayim 11:12) rules that if one includes more than eight strands in tzitzit, they are unacceptable. Shulchan Aruch HaRav 11:1 goes further and states that by doing so, one violates the prohibition forbidding adding to a Scriptural commandment. Note the Mishnah Berurah 11:60, which quotes other opinions that differ.

I.e., sky-blue. Menachot 43b relates that this color is also reminiscent of God’s throne.

The Rambam discusses the nature of this dye and its preparation in Chapter 2.

Menachot 39a requires that the strand of techelet be wound at least seven times around the tassel, as explained in Halachah 8. This is a Rabbinic ordinance.

In this aspect, they resemble the arm tefillin and the head tefillin. (See Hilchot Tefillin 4:4.) As explained in the following halachah, however, unlike tefillin, they are counted as one mitzvah and not two.

This is the practice in the present age, when we do not know how to obtain techelet. Even in Talmudic times, when techelet was available, it was very expensive, and many of the common people made their tzitzit without it.

The explanation of the Rambam’s statements has been debated by the commentaries. Our translation is based on the Rambam’s Commentary to the Mishnah, Menachot 4:1.

The Kessef Mishneh emphasizes that the Rambam does not accept tzitzit that were made from techelet without any white strands. Since the verse states, “and you shall place on the tassels of the corner a strand of techelet,” there must be tassels of white strands around which to wind the techelet. Once this has been done, however, if the white strands are severed, one can still fulfill the mitzvah with the techelet alone.

In General Principle 11 of Sefer HaMitzvot, the Rambam writes:
One might think that since neither is dependent on the other, they would be counted as two mitzvot... [Nevertheless,] they are a single mitzvah... because they have a single objective, “that you remember all the mitzvot...” All the elements that bring about this remembrance are counted as a single mitzvah.

See Sefer HaMitzvot (positive commandment 14) and Sefer HaChinuch (mitzvah 386).

Sifri Zuta, Mechilta D’Rabbi Shimon bar Yochai.

The use of the singular form of the verb והיה.

I.e., although a garment has several tzitzit, the mitzvah is not fulfilled unless it has all four.

The tzitzit must be placed at the “corners” or the “fringes” of the garment.

Any further distance upward would be considered part of the garment itself and not its “corner” or “fringe” (Shulchan Aruch, Orach Chayim 11:9).

This is approximately two fingerbreadths. Any lower would be considered as “below the fringe” and not “on the fringe” (Shulchan Aruch HaRav 11:16).
Other opinions mention that these distances should also be applied in regard to the space between the hole and the side of the garment. It is customary to follow this view (Shulchan Aruch, Orach Chayim 11:10).

As mentioned in Halachah 1, the Torah does not explicitly mention the number of strands in the tzitzit. Although Menachot 39b derives this concept from the exegesis of Deuteronomy 22:12, the Rambam considers this process of derivation to be Rabbinic in origin (מדברי סופרים).

Rabbenu Tam requires that the strands be at least twelve fingerbreadths long.

It is common to make the strands slightly longer than twelve fingerbreadths, so that, even if they tear, they will still retain the desired length (Shulchan Aruch HaRav 11:9; Mishnah Berurah 11:21).

See Hilchot Sefer Torah 9:9. In contemporary measure, a thumbbreadth is approximately 2 centimeters according to Shiurei Torah, and 2.4 centimeters according to Chazon Ish.

Though the eight strands come from folding four larger strands, only half of one of these strands should be dyed. The other half should retain its natural color, white.
The Ra’avad disagrees with this point and maintains that one of the larger strands should be dyed in its entirety, thus producing two smaller strands that are dyed techelet. The Tur (Orach Chayim 10) and other Ashkenazic authorities maintain that two of the four strands were techelet and two were white.
The Kessef Mishneh supports the Rambam’s position, noting that Numbers 15:39 states, “And you shall place on the tassels of the corner a strand (singular) of techelet.” Note also the commentary of the Or Sameach.
Significantly, archaeological excavations have uncovered tzitzit belonging to bar Kochba’s soldiers. Only one of the eight strands was dyed techelet.

The dyed strand should be slightly longer than the others, so that, even after it has been wound around them; it will be the same length as the others.

The pattern of winding the techelet mentioned by the Rambam is based on his interpretation of Menachot 39a. As the Rambam mentions in Halachah 9, it must be followed only when the tzitzit include a strand of techelet. If they do not, as in the case of our tzitzit, different principles apply.
The Ra’avad differs with the Rambam’s approach and suggests a different manner of winding the coils of the tzitzit, which resembles the pattern we use today. The Rambam was aware of this approach and, in one of his responsa, explains that the method he mentioned has its source in the Talmud (Menachot, loc. cit.), while the other approach is of later origin.

Rashi, Menachot, loc. cit., states that since the white strand was used first, not ending with it would appear to detract from its importance.
The principle, “one should always ascend to a higher level of holiness, but never descend,” is applied in many other contexts within Torah law — e.g., Hilchot Tefillin 3:17.

Menachot 39a explains that the techelet reminds one of the heavens. There are seven heavens and six spaces between them, thus resulting in a total of thirteen.

This law also applies at present, as mentioned in the following halachah.

Note the Zohar, Vol. III, p. 228b, which explains the mystical significance of the division of the tzitzit into three portions.

The Shulchan Aruch (Orach Chayim 8:7) obligates one to separate the strands of the tzitzit before putting on one’s garment. Note the Mishnah Berurah 8:18, which quotes the Ari zal as stating that the word ציצת is an acronym for the Hebrew words meaning, “A righteous person constantly separates his tzitzit.”

Significantly, besides the knot with which the tzitzit are attached to the garment (Halachah 7), the Rambam does not mention tying knots in the tzitzit at all. The Shulchan Aruch (Orach Chayim 11:14) mentions the common practice in which five knots are tied on the strands, leaving four spaces, which are filled with coils in between them. There are certain authorities who combine the two opinions, tying the knots as mentioned in the Shulchan Aruch, but dividing the coils into segments as the Rambam mentions (Shulchan Aruch HaRav 11:27-28,31).

If the tzitzit lack entirely strands which hang loose, they are unacceptable (Kessef Mishneh).

This principle is also accepted by the opinions that do not require that the coils be divided into segments of three. Even so, for tzitzit to be acceptable, they must possess at least three coils (Mishnah Berurah 11:63, 66).

The Rambam leaves the use of entwined strands up to a person’s choice. The Ra’avad objects, quoting a passage from the Sifri that requires that the strands of the tzitzit be made by entwining different threads together. Numbers 15:38 uses the expression, p’til techelet. The word p’til implies “twisted threads.” See the Targum Yonaton to this verse. The Shulchan Aruch (Orach Chayim 11:2) follows the Ra’avad’s view and obligates the use of entwined strands. From Chapter 2, Halachah 7, it appears that the Rambam also considered this as the common practice.

I.e., before one begins spinning the strands, one must state that he is doing so for the sake of use for tzitzit.
As explained in Hilchot Tefillin 1:11, any time when an activity must be carried out lishmah, it cannot be performed by a gentile. Therefore, the strands may not be spun by a gentile alone (Rama, Orach Chayim 11:2).

Tzitzit must be made from the same fabric as that which was used for the garment to which they are attached. Since these three sorts of wool are of an inferior quality and are not suitable for use in a garment itself, they may not be used for tzitzit either (Sefer HaMaor, Sukkah).

Numbers 15:38 states: “And you shall make tzitzit for yourselves.” The latter term implies that the tzitzit must belong to their owner and may not be stolen.
One of the principles of Jewish law is that if the form of a stolen article is altered, it is acquired by the thief, and he is required merely to return its worth, but not the article itself. Note Shulchan Aruch HaRav 11:12 and the Mishnah Berurah 11:30, which discuss the implications of this principle on the use of stolen wool for tzitzit.

An ir hanidachat is a city condemned to be destroyed because the majority of its inhabitants worshiped idols. All property contained within the city is condemned to be burned and is considered as if it does not exist.

An animal designated to be offered as a sacrifice. Tzitzit can be made only from wool that belongs “to you.” Once an animal is designated for sacrificial purposes, it is no longer considered as belonging to a private individual (Sefer HaKovetz).

In contrast to other objects worshiped as false deities, an animal does not become condemned and may be used for other purposes (Hilchot Avodat Kochavim 8:1). Nevertheless, wool of this nature is unfit to use for a ritual purpose. (See Hilchot Issurei HaMizbe’ach 3:6.)

And no longer resembles the object which was worshiped. (See Hilchot Issurei Hamizbe’ach 3:14.)

I.e., attached to the garment and tied.

Menachot 42a relates that this verse serves as the source for the ruling that only a Jew may tie tzitzit.
The Hagahot Maimoniot state that since the phrase ישראל בני literally means “sons of Israel,” tzitzit should not be made by women. The Shulchan Aruch (Orach Chayim 14:1) does not accept this opinion. The Rama, however, states that it is preferable for women not to tie tzitzit.

The Ashkenazic authorities do not accept this premise and maintain that, at the very least, the strands must be attached to the garment with the intent that they be used for the mitzvah. (See Shulchan Aruch, Orach Chayim 14:2.)

This principle is explained and illustrated in detail in the following four halachot.

The Rambam is speaking about the following instance: The person used long strands and placed one end of them through each of the two holes. Afterwards, using the strands from each corner that was not passed through the hole, he tied both tzitzit, and then separated them from each other.

This law is based on the Rambam’s interpretation of Sukkah 11a-b. Others (see Shulchan Aruch, Orach Chayim 11:13) interpret that passage as speaking about the tzitzit of a single corner. If one inserts a single long strand in the hole several times, thus producing eight strands, ties the tzitzit, and then separates the strands from each other, the tzitzit are not acceptable. This is also considered as making tzitzit from those which are already in existence.

See Shulchan Aruch HaRav 11:24, which describes the manner in which tzitzit should be removed from a garment.

Since he intended to remove the initial tzitzit, there is nothing wrong with attaching the second one (Menachot 40b).

According to the Rambam, it does not matter which tzitzit he removes. For the tzitzit to be acceptable, both sets have to be removed, and then a single set retied.

By adding the second set, he transgresses the prohibition against adding to the mitzvot of the Torah. Therefore, both sets of tzitzit are disqualified. The Ra’avad and the Ashkenazic authorities do not accept the Rambam’s decision. They maintain that while both sets of tzitzit are hanging from the garment, their existence is not considered at all significant. It is as if they do not exist at all. Therefore, by removing the extra set, it is not considered as if one is making tzitzit from ones which previously existed. On the contrary, it is considered as if one is bringing an acceptable set of tzitzit into existence.
The Shulchan Aruch (Orach Chayim 10:6) accepts the Rambam’s view. The Rama, however, follows the other opinions.

The Rambam’s statements have raised questions. Though all commentaries agree that the three tzitzit made when the garment had only three corners are unacceptable, the question revolves around the fourth corner. Why is the tzitzit made upon it disqualified? When it was made, the garment already had four corners. On this basis, the Magen Avraham (10:6) rules that, indeed, the fourth tzitzit is not disqualified and may remain.

Tzitzit are required only on a garment with four corners, as stated in the proof-text quoted from Deuteronomy and mentioned in Chapter 3, Halachah 1.

There is a slight difficulty with the Rambam’s statements: In this halachah he cites the verse from Deuteronomy as a proof-text, while in Halachah 13 he cited a verse from Numbers.

Although in its present state, the garment has four corners, unless it is sewn it is possible that the folds will open and the position of the corners will change (Menachot 41a). Note the Rama (Orach Chayim 10:6), who quotes a difference of opinion where the tzitzit should be placed during the time the garment is folded. Because of this difference of opinion, Shulchan Aruch HaRav 10:13 suggests not wearing such a garment unless it is sewn closed.

Our translation follows the explanation of the Beit Yosef (Orach Chayim 10). Note, however, the explanation of the Be’ur Halachah 10.

When the torn portion is three fingerbreadths long, it is considered as the “corner” of the garment. Therefore, the tzitzit are considered to be attached to a significant portion of the garment and need not be untied before the corner can be sewn back on the garment (Nimukei Yosef, Menachot 40b). The commentaries note the apparent contradiction between this law and Halachah 13, which forbids one to sew a piece of a garment to which tzitzit are attached to another garment. The commentaries differentiate between these two laws, explaining that there is a difference between a piece of fabric from another garment (Halachah 13) and a portion of the original garment which was detached (the present halachah). The Turei Zahav 15:3 does not accept this distinction, and maintains that even attaching a piece of the original garment is unacceptable. The later authorities suggest following this stringency.

A portion of a garment less than three fingerbreadths long is not considered significant. Therefore, the tzitzit are no longer considered to be attached to part of the garment. Accordingly, when this fragment is sewn back to the garment, the tzitzit attached to it will be disqualified, based on the principle that one must make tzitzit and not use those existing previously. If, however, one untied the tzitzit, one may sew the detached corner back onto the garment, and then attach new tzitzit to it (Rav David Arameah).
The Kessef Mishneh quotes Rav Amram Gaon as stating that, if such a small portion was detached from the garment, tzitzit may never be attached to the garment again. The Shulchan Aruch (Orach Chayim 15:4) suggests following this more stringent view if possible.

Although initially the tzitzit should be positioned a certain distance above the end of the garment, as mentioned in Halachah 6, once they have been attached to the garment in the proper manner, there is greater leniency (Menachot 42a). The Rama (Orach Chayim 11:10) suggests sewing a border around the hole through which the strands are placed so that it will not tear.

For example, they became torn. Based on Menachot 38b, the Rabbis have offered two interpretations of “enough to tie a loop”:
a) Enough to tie a loop around all the strands of the tzitzit;
b) Enough to tie a loop around the strand itself.
The grammatical construction of the Rambam’s statements indicates — albeit not definitely — that he favors the latter view.
(Note the Be’ur Halachah 12, which states that the measure “to tie a loop” surely does not exceed four centimeters.)
The Rambam maintains that even if the majority of all the strands of the tzitzit were cut off, as long as “enough to tie a loop remains,” the tzitzit are acceptable. If, however, both ends of one long strand are cut off entirely, the tzitzit are not acceptable. Rabbenu Tam does not accept this decision and requires that at least two entire strands retain their full length. (See Shulchan Aruch, Orach Chayim 12:1.) The later authorities, particularly in the Ashkenazi community, suggest following Rabbenu Tam’s view.

See Turei Zahav 12:3.