Rambam - 3 Chapters a Day

The tassel that is made on the fringes of a garment - 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.

from the same fabric as the garment - See Chapter 3, Halachah 5.

is called tzitzit - in Numbers 15:38-39. Deuteronomy 22:12 refers to these tassels as g'dilim (braids).

because it resembles the locks of the head, as [Ezekiel 8:3] relates, "And he took me by the locks of my head." - Note Halachah 8, which derives a halachic ruling from this comparison of terms.

This tassel is called the white [strands], because we are not commanded to dye it. - According to the Torah 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.

The Torah did not establish a fixed number of strands for this tassel. - Though the Rabbis established a fixed practice, as explained in Halachah 6, according to the Torah alone (מדאורייתא) there is no fixed number of strands. 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 Torah 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 Torah commandment. Note the Mishnah Berurah 11:60, which quotes other opinions that differ.

Then we take a strand of wool that is dyed a sky-like color - i.e., sky-blue. Menachot 43b relates that this color is also reminiscent of God's throne.

and wind it around this tassel. This strand is called techelet. - The Rambam discusses the nature of this dye and its preparation in Chapter 2.

The Torah did not establish a fixed requirement for the number of times that this strand should be wound [around the tassel]. - 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.

The [absence of] techelet does not prevent [the mitzvah from being fulfilled with] the white strands, nor does the [absence of] the white strands prevent [the mitzvah from being fulfilled with] techelet. - 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.

What is implied? A person who does not have techelet should make [tzitzit] from white strands alone. - 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.

Similarly, if [tzitzit] were made from both white strands and techelet, and afterwards, the white strands snapped and were reduced until [they did not extend beyond] the corner [of the garment] - The explanation of the Rambam's statements has been debated by the commentaries. Our translation is based on the Rambam's Commentary on the Mishnah, Menachot 4:1.

and thus only the techelet remained, it is acceptable. - 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.

Although the [absence of] one does not prevent [the mitzvah from being fulfilled with] the other, they are not considered as two mitzvot. - 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.

Instead, they are a single mitzvah. - See Sefer HaMitzvot (Positive Commandment 14) and Sefer HaChinuch (Mitzvah 386).

Whether [the tzitzit] a person wears on his garment are white, techelet, or a combination of the two colors, he fulfills a single mitzvah.

The Sages of the early generations - Sifre Zuta, Mechilta D'Rabbi Shimon bar Yochai

related: [Numbers 15:39 states:] "And they shall be tzitzit for you." This - the use of the singular form of the verb והיה

teaches that they are both one mitzvah.

The [presence of each of the] four tzitzit is necessary [for the mitzvah to be fulfilled] - i.e., although a garment has several tzitzit, the mitzvah is not fulfilled unless it has all four.

because all four are [elements] of a single mitzvah.

How are the tzitzit made? One begins from the corner of a garment - i.e., the end of its woven portion. - The tzitzit must be placed at the "corners" or the "fringes" of the garment.

One ascends upward no more than three fingerbreadths from the edge - Any further distance upward would be considered part of the garment itself and not its "corner" or "fringe" (Shulchan Aruch, Orach Chayim 11:9).

but no less than the distance from the knuckle of the thumb to its end. - 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).

[A hole is made] and four strands inserted, [causing them] to be folded in half. Thus, there will be eight strands hanging down from the corner. - 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).

These eight strands must be at least four fingerbreadths long. - This decision is based on the Rambam's interpretation ofMenachot 39a and 41b. Based on the same sources, Rabbenu Tam requires that the strands be at least twelve fingerbreadths long. His opinion is accepted as halachah by the Shulchan Aruch (Orach Chayim 11:4) and the later authorities.

If they are longer - even if they are a cubit or two long - it is acceptable. - 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).

The term "fingerbreadth" refers to a thumbbreadth. - 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.

One of the eight strands should be techelet - 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 other seven should be white. - 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.

Both the white strands of the tzitzit and those dyed techelet must be spun for the sake of being used for [the mitzvah of] tzitzit. - 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 (Ramah, Orach Chayim 11:1).

[Tzitzit] may not be made from wool which becomes attached to thorns when sheep graze among them, nor from hairs which are pulled off the animal, and not from the leftover strands of the woof which the weaver leaves over when he completes a garment. - 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).

Rather, they must be made from shorn wool or from flax.

[Tzitzit] may not be made from wool which was stolen - 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 and its original owner gives up hope of its return, 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.

which came from an ir hanidachat - 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. (See Hilchot Avodat Kochavim, Chapter 4.)

or which came from a consecrated animal - 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).

If such wool was used, it is unacceptable.

If a person bows down to an animal, its wool is not acceptable for use for tzitzit. - 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.)

If, however, one bows down to flax which is planted, it is acceptable - for use as tzitzit

because it has been changed - and no longer resembles the object which was worshiped. (See Hilchot Issurei Hamizbe'ach 3:14.)

Tzitzit that were made - i.e., attached to the garment and tied

by a gentile are not acceptable, as [implied by Numbers 15:38, which] states: "Speak to the children of Israel... and you shall make tzitzit for yourselves." - 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 Ramah, however, states that it is preferable for women not to tie tzitzit.

If, however, a Jew made tzitzit without the intention [that they be used for the mitzvah], they are acceptable. - This principle can be derived from the above concept. Were it necessary for the tzitzit to be tied with the intent that they be used for the mitzvah, there would be no need for a special verse from the Torah to teach that those made by a gentile are unacceptable. The concept would be self-explanatory. Whenever a deed must be performed with a specific intention, a gentile's acts are not acceptable (Kessef Mishneh).

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.)

Tzitzit that are made from those already existing are not acceptable. - This principle is explained and illustrated in detail in the following four halachot.

A garment to which the Torah obligates a person to attach tzitzit - With this expression, the Rambam could be alluding to the concept that a person is not obligated to wear tzitzit. Should a person desire to wear a garment of the type that requires tzitzit, then he has the opportunity to fulfill the mitzvah. See Halachot 10-11.

[must meet the following requirements]: a) it must have four - Deuteronomy 22:12 states: "Make braids on the four corners of your garments." As explained in Halachah 3, this excludes a garment with fewer than four corners.

or more than four - corners; - See Halachah 3.

b) it must be large enough to cover both the head and the majority of the body of a child - Menachot 41a adds that the garment must be large enough for an adult to use it occasionally.

This requirement is particularly significant regarding a tallit katan. Note the Mishnah Berurah 16:4, which requires that a tallit katan be at least 0.75 of a cubit long and 0.75 of a cubit wide on each side, without including the area of the hole where one's head is inserted. Preferably, the tallit katan should be a cubit by a cubit on each side.

who is able to walk on his own in the marketplace without having someone else accompany him and watch him; - The Tur (Orach Chayim 16) defines this as referring to a child who is at least nine years old.

c) it must be made of either wool or linen alone. - as explained in the following halachah.

In contrast, a garment made of other fabrics - for example, clothes of silk, cotton, camels' wool, hares' wool, goats' wool, - The term "wool" when used without any modifier refers to wool from sheep or rams alone.

and the like - are required to have tzitzit only because of Rabbinic decree - The Rambam's opinion is quoted as halachah by the Shulchan Aruch (Orach Chayim 9:1). The Ashkenazic authorities, however (see the Ramah), disagree and maintain that all four-cornered garments require tzitzit regardless of the fabric they are made of. This difference of opinion results from the interpretation of a debate between Amoraim (Menachot 39b).

Because of this difference of opinion, the Shulchan Aruch (Orach Chayim 9:6) suggests that everyone wear a tallit of wool, so that he will fulfill the mitzvah as required by the Torah according to all opinions. Shulchan Aruch HaRav 9:4 and the Mishnah Berurah 9:5 suggest that a God-fearing person should have both his tallit gadol and his tallit katan made of wool. See also the commentary on Halachah 5.

in order to show regard for the mitzvah of tzitzit. - Were tzitzit not required to be attached to these garments, people might not attach them to the garments which do require them.

[These garments require tzitzit only] when they are four-cornered - or have more than four corners - and are of the measure mentioned above. - Even when extending the scope of the mitzvah, the Rabbis maintained these criteria, which are explained in the previous halachah.

[The motivating principle for this law] - as explained in Menachot, ibid.

is that all the garments mentioned in the Torah without any further explanation - This includes the garments to which tzitzit are attached, as Numbers 15:38 states: "On the corners of their garments."

refer to those made of either wool or linen alone. - Since, regarding the prohibition against mixing fabrics (sha'atnez, Hilchot Kilayim 10:1) and the laws of tzara'at (leprosy, Hilchot Tumat Tzara'at 13:1), the Torah mentions garments of wool and linen, we can assume that any place in the Torah which mentions the word "garment" is referring to one made from wool or linen unless another fabric is explicitly mentioned.

"On the four corners of your garments" (Deuteronomy 22:12): - In this halachah, the Rambam departs from his usual pattern of stating a law tersely without explanation, and quotes the entire passage (Menachot 43b), from which these laws are derived.

This - The Torah's command to attach tzitzit

applies to a garment which possesses four corners, but not to one which possesses only three - since the mention of a specific number of corners obviously is intended to exclude garments which do not meet this requirement.

Perhaps, [it - this phrase

comes to include] a four-cornered garment and [to exclude] a five-cornered garment? - i.e., why restrict the scope of the exclusion?

The Torah continues: "with which you cover yourself." This - extra phrase, which has no apparent purpose was added to

includes even a five- (or more) cornered garment. - One also "covers himself" with such garments.

The Talmud continues, asking

Why do I obligate a garment of five corners and exempt a garment of three corners? - Why is the inclusion applied to a five-cornered garment and the exclusion to a three-cornered garment? Perhaps they should be reversed, after all,

Neither - a three- or five-cornered garment

has four corners [as required by the above verse]. - The Talmud answers:

Because a five-cornered garment has four corners. - Therefore, it is logical to assume that the inclusion applies to it. This concludes the quotation from the Talmud.

Accordingly, - Since the reason tzitzit are placed on a five-cornered garment is that it possesses four corners

when one attaches tzitzit to a garment with five or six corners, one should attach the tzitzit only to the four corners - Indeed, if one attaches tzitzit to more than four corners of the garment, one transgresses the prohibition against adding to a Torah commandment (Magen Avraham 10:2).

which are farthest apart from each other - for, in this way, the tzitzit will be more noticeable (Shulchan Aruch HaRav 10:3).

from among these five or six corners, as [implied by the phrase,] "On the four corners of your garments." - There are other opinions, which maintain that a garment with more than four corners does not require tzitzit. In consideration of these opinions, it is preferable not to wear such garments at all (Magen Avraham 10:1).

13A garment made of leather does not require tzitzit. Deuteronomy 15:38 states that tzitzit must be attached to בגדיהם, "their garments." The word בגד implies a woven garment and not one of leather (Levush, Orach Chayim 10:4). Thus, a leather garment does not require tzitzit.

If a garment is made of cloth - any cloth, not only wool or linen

and its corners of leather, it requires tzitzit. - The same law applies when not only the corners, but also a portion of the garment itself, is leather. As long as the majority of the garment is cloth, it requires tzitzit (Shulchan Aruch HaRav 10:8; Mishnah Berurah 10:10).

If the garment is of leather and its corners are of cloth - In this case as well, as long as the majority of the garment is leather

it does not require tzitzit. The determining factor is the makeup of the garment itself. - This is derived from the conclusion of the verse from Deuteronomy, "with which you cover yourself." A person covers himself with the major portion of the garment (Rabbenu Manoach).

A garment belonging to two partners requires [tzitzit], as [implied by Numbers 15:38]: "On the corners of their garments." - Here, the usage of a plural term implies an inclusion of garments which belong to many owners.

In contrast,

The term "your garments" - In this verse, the singular form of the word "your" is used.

[(Deuteronomy 22:12), which is interpreted as an exclusion], excludes only a borrowed garment, since a borrowed garment does not require tzitzit for thirty days. - Nevertheless, one is allowed to attach tzitzit to the garment if one chooses. Furthermore, one is allowed to borrow a colleague's tallit and recite a blessing over it - even without his knowledge (Shulchan Aruch, Orach Chayim 14:3-4).

Afterwards, it does require them. - Note the Hagahot Maimoniot, which explain that, even after thirty days, the Torah does not require a person to attach tzitzit to a garment which is not his own. The Sages, however, imposed this obligation because the garment appears to be his.

For a garment of wool, the white strands should be made of wool - alone.

For a garment of linen, the white strands should be made of linen - alone. Note the explanation in the following halachah.

For garments of other [fabrics] - As mentioned in the commentary on Halachah 2, there is a difference of opinion among the Rabbis whether garments made from fabrics other than wool or linen require tzitzit or not. According to the opinions which maintain that they do, the concepts that follow are derived from the exegesis of a Biblical verse. (See Menachot 39b.) According to the Rambam, who maintains that the requirement of tzitzit on these garments is Rabbinic in origin, we must assume that these concepts were part of the Rabbinic ordinance requiring tzitzit for these garments (Kessef Mishneh).

the white strands should be made from the same fabric as the garment itself. - The authorities who consider the obligation to attach tzitzit to such garments as stemming from the Torah explain that, in the commandment to attach tzitzit, the Torah mentions the word "corner" an extra time, to teach that the tzitzit should be made of the same fabric as the corners.

For example, silk strands should be used for a silk garment, strands of goats' wool should be used for garments of goats' wool. - If one chooses to make tzitzit from these fabrics, one should use them for all four tzitzit. It is questionable whether it is acceptable to make some of the tzitzit of a specific garment from wool and others from the fabric of which the garment is made (Shulchan Aruch, Orach Chayim 9:4).

If one desired to make white strands of wool or of linen - The Ramah (Orach Chayim 9:2) states that at present it is customary not to make linen tzitzit at all.

for [garments of] any type [of fabric], one may - Menachot, ibid., derives this concept from the fact that Deuteronomy 22:12 mentions the mitzvah to attach tzitzit to our garments directly after the mention of the prohibition of making garments of wool and linen. Our Sages explain, that although mixtures of wool and linen are forbidden in general, such a mixture is required in tzitzit. (See the following two halachot.) Therefore, whenever tzitzit are made, either of these two fabrics may be used.

because [strands of] wool and linen can fulfill the obligation [of tzitzit] for garments made of their own fabric or for garments made of other fabrics. - Rabbi Meir of Rothenberg maintains, however, that wool and linen strands alone are not sufficient, and only a combination of wool and linen including strands of techelet can be used to fulfill the obligation of tzitzit for garments made from other fabrics. Shulchan Aruch HaRav 9:4 suggests considering this opinion.

In contrast, [strands made] from other fabrics can fulfill the obligation [of tzitzit] only for garments made of their own fabric. - Note Shulchan Aruch HaRav 9:5 and the Mishnah Berurah 9:10,13 which discuss a situation where the garment is woven from both wool and another fabric.

What is the ruling regarding making woolen strands for a garment of linen or linen strands for a garment of wool - even though we are speaking only of the white strands without techelet? - It appears that the Rambam is asking about attaching tzitzit that have only white strands, without attaching techelet. Thus, one can conclude that when attaching tzitzit to a linen garment, it is forbidden to make the white strands of wool even though one includes a woolen strand oftechelet. Though the prohibition against sha'atnez is lifted for this garment, it is lifted only when there is no alternative but to do so (Kessef Mishneh).

One might think that it should be permitted, because sha'atnez - a mixture of wool and linen which is forbidden. (See Deuteronomy 22:11 and Hilchot Kilayim, Chapter 10.)

is permitted to be used for tzitzit, as evident from the fact that techelet is made using woolen strands - Chapter 2, Halachot 1- 2.

and yet it should be placed on a linen garment - according to Torah law. See, however, the following halachah.

Neverthless, this - Using linen strands for a woolen garment or vice versa

is not done.Why? Because it is possible to make the white strands from the same fabric as [the garment]. - Woolen strands for a woolen garment, linen strands for a linen garment, and thus skirt the prohibition entirely.

Whenever [a conflict exists] between the observance of a positive commandment and the adherence to a negative commandment, [the following rules apply:] - The following are general rules which apply, not only regarding tzitzit, but in other circumstances as well: for example, Hilchot Milah 1:9.

If it is possible to observe both of them - by fulfilling the positive commandment without breaking the prohibition

one should. If not, the observance of the positive commandment supersedes the negative commandment. - Rav Nissim Gaon explains that although the violation of a negative commandment receives a more severe punishment than the failure to observe a positive commandment, when God originally gave the negative commandments, He prescribed that they do not apply when adherence to them causes the performance of a positive commandment to be nullified.

The Tanya (Iggeret HaTeshuvah, Chapter 1) explains the rationale for this principle. Man's purpose in this world is to spread Godly light through the observance of mitzvot. Accordingly, the observance of these mitzvot is always given preference when there is such a conflict.

It must be emphasized that one must fulfill the mitzvah at the time one is violating the transgression. It is forbidden, however, in order to break a commandment to later perform a mitzvah.

In the present instance, however, it is possible to observe both of them - as explained above.

Techelet should not be attached to a linen garment. - This decree was imposed even when techelet was available.

Rather, one should [make the tzitzit] from white threads of linen alone - even though by doing so, one does not fulfill the mitzvah of tzitzit to the fullest degree.

This is not because [the prohibition against] sha'atnez supersedes [the mitzvah of] tzitzit, but rather it is a Rabbinical decree - The Rabbis have the power to ordain that a person bypass the performance of a Torah commandment. Surely this applies in the present instance, when the mitzvah of tzitzit is not nullified entirely.

[imposed] lest one wear the garment at night - Significantly, the Rambam does not quote his apparent source (Menachot 40b) exactly. The Talmud states "lest one wear a garment of the night." The Rambam's change of phraseology teaches two concepts. First, that not only a garment which is generally worn at night, but even one which is worn primarily during the day, should not have techelet attached to it, lest one wear it during the night.

This also sheds light on a more involved issue. There is a difference of opinion among the Rabbis if the exclusion of wearing tzitzit at night applies to all tzitzit, or if it applies only to garments which are worn primarily at night. According to the latter opinion, garments worn primarily at night do not require tzitzit, even when worn during the day. In contrast, a garment which is worn primarily during the day requires tzitzit, even during the night and one does not transgress the prohibition against sha'atnez when wearing it at that time.

By altering the terminology used by the Talmud, the Rambam indicates his acceptance of the first perspective. Rabbenu Asher is the primary exponent of the second position. The Shulchan Aruch (Orach Chayim 18:1) mentions both views without reaching a conclusion.

when one is not required to wear tzitzit, and thus violate a negative commandment when the performance of a positive commandment is not involved. - See Hilchot Kilayim 10:32, which mentions a similar concept regarding the priestly garments. The sash worn by the priests was made from sha'atnez. Therefore, the priests were allowed to wear it only when they were actually involved in the Temple service. Wearing it at other times constitutes a transgression, and not a mitzvah.

Significantly, Rabbenu Tam differs with the Rambam and allows the sash and tzitzit to be worn even during the times when doing so does not fulfill a mitzvah.

[This is because] the obligation to wear tzitzit applies during the day, but not at night [as can be inferred from Numbers 15:39]: "And you shall see them." - Note the Magen Avraham 8:13, which states that this verse also implies that one should wear tzitzit in a manner in which the strands can be seen.

[The mitzvah applies only] during a time when one can see. - i.e., the daytime hours. Note the Chatam Sofer and Rabbi Akiva Eiger (Orach Chayim 18), who mention opinions that maintain that the mitzvah is not limited by the times of day and night, but rather by situations when one can see the tzitzit. During a daytime eclipse, one would not be obligated.

[Nevertheless,] a blind man is obligated to wear tzitzit. Even though he does not see them, others see him [wearing them]. - There is no question concerning a blind man's obligation. He is required to wear tzitzit and may recite a blessing beforehand (Mishnah Berurah 17:1).

A person is permitted to wear tzitzit at night - i.e., doing so is not a transgression of the prohibition against adding to the performance of a mitzvah.

The Mishnah Berurah 21:15 quotes the Ari zal, as advising one to sleep in a tallit katan at night.

both during the weekdays - Rabbi Yitzchak Abuhav maintains that this law applies even to tzitzit containing techelet. Based on the previous halachah, however, most authorities do not accept this opinion.

and on the Sabbath - On the Sabbath, it is forbidden to carry in the public domain. Therefore, one might think that it is forbidden to wear a garment with tzitzit at night, for it would be considered as if one is carrying them. The Rambam is teaching us that the tzitzit are not considered to be a burden, but rather an adornment of the garment to which they are attached (Hilchot Shabbat 19:20).

even though this is not the time when the mitzvah should be fulfilled, provided he does not recite a blessing. - Therefore, when a tallit is put on during the night - e.g., before the Selichot prayers - a blessing should not be recited (Ramah, Orach Chayim 18:3).

When should the blessing over tzitzit be recited in the morning? - According to the Rambam, this question applies whether one wears his tallit at night or not. Nevertheless, because of Rabbenu Asher's opinion mentioned in the previous halachah, if someone slept in his tallit katan, he should not recite a blessing upon it in the morning. Instead, it is preferable that he recite the blessing over his tallit gadol with the intention of including the tallit katan (Mishneh Berurah 8:24).

When [the sun has risen so] that one can differentiate between the strands of techelet and those which are white. - This time is slightly more than midway between dawn (עלות השחר) and sunrise (הנץ החמה).

Note the Ramah (Orach Chayim 18:3), who allows the blessing to be recited from dawn onwards.

Which blessing should be recited upon it? "Blessed are you, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves with tzitzit." - This is the blessing recited over the tallit gadol. For a tallit katan, most authorities suggest concluding al mitzvat tzitzit, "concerning the mitzvah of tzitzit."

Whenever a person wraps himself in tzitzit during the day, he should recite the blessing before doing so. - Note the difference of opinion between the Shulchan Aruch (Orach Chayim 8:14) and the Ramah, whether a person who removes his tallit with the intention of putting it on again in the near future is obligated to recite a blessing or not.

No blessing should be recited on the tzitzit when making them - Note Hilchot Berachot 11:9, which states that one should recite the blessing, shehecheyanu, when one acquires or makes tzitzit. (See Shulchan Aruch, Orach Chayim 22:1.)

because - making the tzitzit or even attaching them to the garment is only a preparatory act

the ultimate purpose of the mitzvah is that one should wrap oneself in [a tallit]. - See Hilchot Mezuzah 5:7; Hilchot Berachot 11:8.

In contrast to tefillin (see Hilchot Tefillin 4:17-20) and a Torah scroll (see Hilchot Sefer Torah 10:6), which are themselves sacred articles,

It is permissible to enter a lavatory or a bathhouse [wearing] tzitzit - since the tzitzit themselves are not considered sacred articles. Shulchan Aruch HaRav 21:3 and the Mishnah Berurah 21:14 state that it is improper to enter a lavatory wearing a tallit gadol. Since this garment is worn exclusively at the times of prayer, it is not fitting to wear it in a lavatory.

If one of the strands of white or techelet becomes torn, it may be discarded in a garbage dump - in contrast to sacred articles that have become worn, which must be entombed. (See Hilchot Sefer Torah 10:3-4.)

The Ramah (Orach Chayim 21:1) differs and maintains that even after tzitzit have been removed from a garment, they should not be treated with disrespect.

because tzitzit is a mitzvah which does not confer sanctity on the article itself. - Though the tzitzit are used to perform a mitzvah, they, themselves, do not become sacred.

It is forbidden to sell a garment with tzitzit to a gentile until he removes the tzitzit, not because the garment possesses a measure of holiness - and we are afraid that he will deface it. (See Hilchot Mezuzah 5:11.)

but because we are concerned that he will dress in it, and [unknowingly,] a Jew will accompany him, thinking that he is a fellow Jew, and the gentile may kill him. - Note Hilchot Rotzeach UShemirat HaNefesh 12:7, which forbids traveling together with a gentile.

Women - Women are not required to fulfill any mitzvot whose observance is linked to a specific time. (See Hilchot Avodat Kochavim 12:3.) Since tzitzit are worn only during the day, women are not obligated to wear them.

servants - i.e., gentile servants, who are required to fulfill only the mitzvot for which women are obligated. (See Hilchot Tefilah 1:2 and Hilchot Issurei Bi'ah 12:11, 14:9.) A Jew sold as a slave is required to fulfill all the mitzvot.

and minors are not required by the Torah to wear tzitzit. - The Torah does not place any obligations on minors.

It is, however, a Rabbinical obligation for every child -Likkutei Sichot (Vol. 17) notes that the Rambam's choice of phraseology appears to indicate that the requirement to become trained in the performance of mitzvot obligates the child himself. Generally, it is understood that the obligation is on the child's parents, who are required to train him in Torah observance.

The contention that the obligation is on the child himself is supported by Hilchot Berachot 5:15-16, which states that an adult who has eaten only a small meal can fulfill his obligation to recite the grace by answering "Amen" to the blessings recited by a child who has reached the age of education. This ruling is based on the rationale that both the child and the adult share the same degree of obligation, a Rabbinical decree. This appears to indicate that the Sages placed the obligation to recite grace on the child himself.

who knows how to dress himself - The Ramah (Orach Chayim 17:3) interprets this to mean, "knows how to wrap himself in tzitzit in the ritual manner."

to wear tzitzit in order to educate him to fulfill mitzvot. - In many communities, it is customary to begin training a child to wear a tallit katan from the time he is toilet trained. In other communities, a child begins to wear tzitzit from the age of 6.

Women and servants who wish to wrap themselves in tzitzit may do so - The Ramah (Orach Chayim 17:1), however, advises against women wearing tzitzit, explaining that doing so would be a sign of conceit.

without reciting a blessing. Similarly, regarding the other positive commandments which women are not required to fulfill, if they desire to fulfill them without reciting a blessing, they should not be prevented from doing so. - Since they are not obligated to fulfill these commandments, it is improper for them to say the blessing which praises God "who has commanded us" to perform the mitzvot.

This perspective is not accepted by Ashkenazic authorities. TheMagen Avraham 17:1 explains that the fact that, as our Sages relate, women are given some measure of reward for the fulfillment of these commandments indicates that the commandment applies - albeit not completely - to them as well.

A tumtum - The word tumtum has its roots in the word atum, which means "a solid block." It refers to a person whose genitalia are covered by skin, so that it is impossible to determine whether he is male or female. (See also Hilchot Avodat Kochavim 12:4, Hilchot Ishut 2:25.)

Should a tumtum undergo an operation and it be revealed that he is either male or female, he is bound by the laws which apply to that gender.

and an androgynous - Androgynous is a combination of the Greek words meaning "man" and "woman." It refers to a person who possesses the sexual organs of both genders. (See also Hilchot Ishut 2:24.)

are obligated in all positive commandments because of the doubt [about their status]. - i.e., it is doubtful whether they are governed by the laws applying to a man or those applying to a woman. The doubts are, however, different in nature. With regard to a tumtum, we are uncertain what is his true gender. With regard to an androgynous, however, the question revolves around the Sages' failure to define his status.

Therefore, they fulfill [all these positive commandments] - lest they be considered men.

without reciting a blessing. - lest they be considered women. Needless to say, according to Ashkenazic practice, they would be required to recite blessings as well.

What is the nature of the obligation of the commandment of tzitzit? Every person who is obligated to fulfill this mitzvah - i.e., adult males, as explained in the previous halachah

if he wears a garment requiring tzitzit - See Halachot 1-4.

should attach tzitzit to it and then wear it - if he desires to do so.

If he wears it without attaching tzitzit to it, he has negated [this] positive commandment.

There is, however, no obligation to attach tzitzit to a garment which requires tzitzit, as long as it remains folded in its place, without a person wearing it. - 13The Rambam wants to emphasize that

It is not that a garment requires [tzitzit]. - The Rambam's statements in this halachah revolve around a difference of opinion of our Sages, Menachot 42b. There are Sages who maintain that tzitzit is an obligation that depends on the garment - i.e., the mitzvah is completed by placing tzitzit on every garment which requires them. The other opinion states that tzitzit are an obligation incumbent on a person, that a person is required to attach tzitzit to his garments. The Rambam rephrases the latter opinion as follows:

Rather, the requirement is incumbent on the person [wearing] the garment. - With this choice of phraseology, he desires to indicate that - in contrast to other mitzvot (e.g., tefillin) - there is no obligation from the Torah to wear tzitzit every day. Only when a person desires to wear a garment that requires tzitzit is he obligated to fulfill the mitzvah.

This conception represents a change of position for the Rambam. Rav Yitzchak Alfasi, whose decisions the Rambam frequently followed, maintains that each person is obligated to wear tzitzit, apparently indicating that tzitzit, like tefillin, are an obligation which a person is required to fulfill.

The Rambam apparently held this view himself at one time. Therefore, in Sefer HaMitzvot, at the conclusion of the listing of the positive commandments, he lists tzitzit (together with tefillin) as one of the positive commandments whose observance we must pursue. Here, his choice of phraseology indicates that, although the mitzvah is incumbent on the person, it does relate to the garment. Only when a person wears a garment which requires tzitzit is he obligated to fulfill the mitzvah.

Even though a person is not obligated to purchase a tallit and wrap himself in it so that he must attach tzitzit to it - as explained in the previous halachah.

it is not proper for a person to release himself from this commandment. Instead, he should always try to be wrapped in a garment which requires tzitzit so that he will fulfill this mitzvah - because of the importance of this mitzvah, as mentioned in the following halachah.

The Rambam mentions being "wrapped in a garment requiring tzitzit," an expression which appears to refer to a tallit gadol, a garment of the size and cut appropriate for "wrapping oneself." Significantly, throughout these halachot, he has used that term and never makes any reference to a tallit katan, the smaller garment which is colloquially called "tzitzit" today.

In Talmudic times, draping oneself with a garment that resembled our tallitot gedolot was common, but in different lands and different eras, the style of dress changed and, except for sages who would spend their day involved in study, it was rare that a person would wear a tallit gadol throughout the day. Accordingly, the people took to wearing the smaller tallit katan, which could be accommodated to other styles of dress more easily.

There is no explicit mention of a tallit katan in the Talmud, although a story related in Menachot 44a appears to indicate that such garments were worn in that era as well. The writings of the early Ashkenazic and later Sephardic rabbis of the Middle Ages mention the wearing of a tallit katan as an accepted practice.

In particular, care should be taken regarding this matter during prayer. - The Rambam does not specify the morning service. Perhaps he refers to the afternoon service as well.

It is very shameful for a Torah scholar to pray without being wrapped [in a tallit]. - See Rosh HaShanah 17b, which relates that when God revealed the thirteen qualities of mercy to Moses, "He wrapped Himself [in a tallit] like a leader of prayer and taught him the order of prayer."