SECTION 10 Laws Relating to the Corners of the Tallis. (1–23)

סימן י דִּינֵי כַּנְפוֹת הַטַּלִּית, וּבוֹ כג סְעִיפִים:

1 If a tallis does not have four corners1 there is no obligation to attach tzitzis to it. This is [implied by] the phrase,2 “[You shall make yourself braided threads] on the four corners of your garment.”3 If a garment has more than four corners, it requires [tzitzis], for [the above phrase continues], “with which you cover yourself.” Why is that [seemingly] superfluous clause included in the Torah? To teach that [a garment] with five or more corners requires [tzitzis].

[One might ask:] Why is [a garment] with five corners included in the scope of the command and [a garment] with three corners excluded? [A garment] of five corners is included in the command, because five includes four, and [a garment] of three corners is excluded from the command, because three does not include four.

א טַלִּית שֶׁאֵין לָהּ אַרְבַּע כְּנָפוֹת1 – פְּטוּרָה מִן הַצִּיצִית,א שֶׁנֶּאֱמַר:ב,2 "עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ".3 יֵשׁ לָהּ יוֹתֵר מֵאַרְבַּע כְּנָפוֹת – חַיֶּבֶת, שֶׁנֶּאֱמַר: "אֲשֶׁר תְּכַסֶּה בָּהּ", וְהַאי קְרָא יְתֵירָה הוּא, אֶלָּא לְרַבּוֹת בַּעֲלַת חָמֵשׁ כְּנָפוֹת אוֹ יוֹתֵר שֶׁחַיֶּבֶת, וּמָה רָאִיתָ לְרַבּוֹת בַּעֲלַת חָמֵשׁ וּלְמַעֵט בַּעֲלַת שָׁלֹשׁ? מְרַבֶּה אֲנִי בַּעֲלַת חָמֵשׁ שֶׁיֵּשׁ בִּכְלָל חָמֵשׁ – אַרְבַּע, וּמוֹצִיא אֲנִי בַּעֲלַת שָׁלֹשׁ שֶׁאֵין בִּכְלָל שָׁלֹשׁ – אַרְבַּע.

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2 Since [a garment] with five or more corners was included in the command only because within such a number there are four corners, we can conclude that we are not required to attach tzitzis to all the corners of such a tallis, but only to four of them. Indeed, if one transgresses and attaches tzitzis to five corners, he thereby violates the prohibition against adding to the Torah’s commandments.4

ב וְהוֹאִיל וְלֹא נִתְרַבּוּ בַּעֲלַת חָמֵשׁ כְּנָפוֹת אוֹ יוֹתֵר אֶלָּא מֵחֲמַת שֶׁיֵּשׁ בָּהֶם אַרְבַּע כְּנָפוֹת, מִכָּאן אַתָּה לָמֵד שֶׁבַּעֲלַת חָמֵשׁ כְּנָפוֹת אוֹ יוֹתֵר – אֵין צָרִיךְ לְהָטִיל צִיצִית לְכָל כַּנְפוֹת הַטַּלִּית, אֶלָּא לְאַרְבַּע [מֵהֶם] בִּלְבַד.ג וְאִם עָבַר וְהֵטִיל לְחָמֵשׁ כְּנָפוֹת – עָבַר עַל "בַּל תּוֹסִיף".ד,4

3 When tzitzis are attached to a garment with five or more corners, they should be attached to the four corners which are furthest apart from each other. This is [implied by] the phrase, “on the four corners,” for the ones which are furthest apart from each other are most discernible as corners.

ג כְּשֶׁהוּא מֵטִיל לְבַעֲלַת חָמֵשׁ אוֹ יוֹתֵרה – יָטִיל בְּאַרְבַּע כְּנָפוֹת הַמְרֻחָקוֹת זוֹ מִזּוֹ יוֹתֵר, מִשּׁוּם שֶׁנֶּאֱמַר: "עַל אַרְבַּע כַּנְפוֹת", וְהַמְרֻחָקוֹת זוֹ מִזּוֹ [הֵן יוֹתֵר] נִכָּרִים שֶׁהֵן כְּנָפוֹת.ו

4 If a garment has four corners and one of them is cut on a diagonal, creating two corners and making it a five-cornered garment, one is still required to attach tzitzis to it.5 The same law applies if two corners are cut on a diagonal, making it a six-cornered garment.

ד טַלִּית שֶׁהָיָה לָהּ אַרְבַּע כְּנָפוֹת וְחָתַךְ קֶרֶן אֶחָד בַּאֲלַכְסוֹן וְעָשָׂהוּ שְׁתֵּי כְּנָפוֹתז – הֲרֵי נַעֲשֵׂית בַּעֲלַת חָמֵשׁ כְּנָפוֹת וְנִשְׁאֲרָה בְּחִיּוּבָהּ.5 וְהוּא הַדִּין אִם חָתַךְ שְׁתֵּי קְרָנוֹת בַּאֲלַכְסוֹןח – הֲרֵי נַעֲשֵׂית בַּעֲלַת שֵׁשׁ כְּנָפוֹת.

5 Although the law is that a garment of five or more corners does require tzitzis, it is preferable at the outset to make a point of never making a garment with more than four corners, for certain dissenting authorities do not require tzitzis for such [a garment].

ה אַף־עַל־פִּי שֶׁהֲלָכָה שֶׁבַּעֲלַת חֲמִשָּׁה כְּנָפוֹת אוֹ יוֹתֵר חַיֶּבֶת, מִכָּל מָקוֹם טוֹב לִזָּהֵר לְכַתְּחִלָּה שֶׁלֹּא לַעֲשׂוֹת בְּשׁוּם בֶּגֶד יוֹתֵר מֵאַרְבָּעָה כְּנָפוֹת,ט מִפְּנֵי שֶׁיֵּשׁ חוֹלְקִיןי וּפוֹטְרִין אוֹתוֹ מִן הַצִּיצִית.

6 If one folds over the corners of his garment and sews down the folds until it appears that the corners were cut in a circle, leaving no [point which is a] “corner,” the garment is still not exempt from the obligation of having tzitzis.6 As long as [the original corners] were not cut off the garment entirely, one may conclude that the owner still needs them and will ultimately restore them. They are thus still considered part of a four-cornered garment.

One is [therefore] required to attach tzi­tzis at the location of each original corner, even though that corner is now sewn down onto the [rest of the] garment, for ultimately it will return to its original position.

If the corner was not folded in a circle, but instead with folds that could still be termed corners, the tzitzis should be attached to each fold,7 for it still meets the description of a corner.

ו מִי שֶׁהִגְבִּיהַּ כַּנְפוֹת טַלִּיתוֹ וְתָפַר הַכְּפָלִיםיא עַד שֶׁנִּרְאָה כְּאִלּוּ הַכְּנָפוֹת מְקֻצָּעוֹת בְּעִגּוּליב וְלֹא נִשְׁאַר שֵׁם כָּנָף,יג אַף־עַל־פִּי־כֵן לֹא נִפְטְרָה מִצִּיצִית,6 דְּכָל כַּמָּה שֶׁלֹּא חֲתָכָם לְגַמְרֵי מִן הַטַּלִּית מִכְּלָל דַּעֲדַיִן הוּא צָרִיךְ לָהֶם, וְסוֹפָם לַחֲזֹר לִתְחִלָּתָם, וַעֲדַיִן הֵם נֶחְשָׁבִים מִכְּלָל הַטַּלִּית, וַהֲרֵי יֵשׁ לָהּ אַרְבַּע כְּנָפוֹת. וְחַיָּב לְהָטִיל צִיצִית עַל מְקוֹם כָּנָף הָרִאשׁוֹןיד אַף־עַל־פִּי שֶׁהוּא עַכְשָׁו תָּפוּר לַבֶּגֶד, כֵּיוָן שֶׁסּוֹפוֹ לַחֲזֹר לִתְחִלָּתוֹ. וְאִם לֹא כָּפַל הַכְּנָפוֹת בְּעִגּוּל, רַק כְּפָלָם בְּעִנְיָן שֶׁנִּשְׁאַר עֲדַיִן שֵׁם קֶרֶן עַל מְקוֹם הַכֶּפֶל – מֵטִיל הַצִּיצִית עַל מְקוֹם הַכֶּפֶל,טו,7 כֵּיוָן שֶׁיֵּשׁ בָּהּ תֹּאַר כָּנָף.

7 Leather garments are not required to have tzitzis, for the Torah states8 [that tzitzis should be placed] “on the four corners of their garments” (bigdeihem) — and the term beged denotes only a woven garment.

ז מַלְבּוּשִׁים שֶׁל עוֹר – פְּטוּרִים מִן הַצִּיצִית,טז שֶׁנֶּאֱמַר:יז,8 "עַל כַּנְפֵי בִגְדֵיהֶם", וְאֵין נִקְרָא בֶּגֶד אֶלָּא שֶׁנֶּאֱרַג.

8 If the greater part of a garment is made of leather and a smaller part is made of woven fabric, tzitzis are not required even though the corners are also made of the woven fabric.9 If, however, the greater part is made of woven fabric and only a smaller part is made of leather, [tzitzis] are required even if the corners are also made of leather. It is the main component of the garment that determines [whether tzitzis are required], for the phrase “with which you cover yourself” implies that the obligation for tzitzis depends on the part of the garment that covers the body proper.

ח הָיָה רֹב הַטַּלִּית מִן הָעוֹר וּמִעוּטָהּ מִן הַבֶּגֶד,יח אַף עַל פִּי שֶׁכְּנָפֶיהָ הֵם גַּם כֵּן מֵהַבֶּגֶד – פְּטוּרָה.9 אֲבָל אִם רֻבָּהּ מִן הַבֶּגֶד וּמִעוּטָהּ מִן הָעוֹר, אַף־עַל־פִּי שֶׁכְּנָפֶיהָ הֵם גַּם כֵּן מִן הָעוֹר – חַיֶּבֶת, לְפִי שֶׁהַכֹּל הוֹלֵךְ אַחַר עִקַּר הַבֶּגֶד, שֶׁנֶּאֱמַר:יט "אֲשֶׁר תְּכַסֶּה בָּהּ", מַשְׁמָע שֶׁחִיּוּב צִיצִית תָּלוּי בְּאוֹתוֹ חֵלֶק מֵהַבֶּגֶד הַמְכַסֶּה אֶת עִקַּר הַגּוּף.כ

9 If a leather garment is lined with woven fabric, tzitzis are not required, whereas if a garment of woven fabric is lined with leather, [tzitzis] are required — because the lining is secondary to the primary garment.

ט אִם הַטַּלִּית שֶׁל עוֹר וּבֶגֶד תָּפוּר תַּחְתֶּיהָ – פְּטוּרָה.כא אֲבָל אִם הִיא שֶׁל בֶּגֶד וְעוֹר תָּפוּר תַּחְתֶּיהָ – חַיֶּבֶת, לְפִי שֶׁהַתַּחְתּוֹן טָפֵל לְעִקַּר הַבֶּגֶד.

10 [As mentioned above, there is no obligation to attach tzitzis to a three-cornered garment. If a garment] had three corners and tzitzis were attached to each of these corners, and then a fourth corner was added to the garment and tzitzis attached to it, the three tzitzis originally attached to the garment are invalid. They must be untied from the garment and then attached again.10

[The rationale is that] at the outset, when [the person] first attached the three tzitzis to the garment, this was done invalidly: since the garment did not yet have four corners, it did not then require tzitzis.11 Even though ultimately he made a fourth corner, this does not validate the first three tzitzis, for nothing new was done to them to make them valid — and the Torah says, “You shall [initially] make yourself braided threads.” I.e., [tzitzis must be made in fulfillment of the mitzvah — and tzitzis that] were already made invalidly cannot [serve this function].12

י הָיָה בָּהּ שְׁלֹשָׁה כְּנָפוֹת וְעָשָׂה בָּהּ שָׁלֹשׁ צִיצִית, וְאַחַר־כָּךְ עָשָׂה לָהּ עוֹד כָּנָף רְבִיעִי וְעָשָׂה גַּם בּוֹ צִיצִיתכב – הֲרֵי הַשָּׁלֹשׁ צִיצִית הָרִאשׁוֹנִים פְּסוּלִים, וְצָרִיךְ לְהַתִּירָם וְלַחֲזֹר וּלְהָטִיל בַּטַּלִּית,כג,10 לְפִי שֶׁמִּתְּחִלָּה כְּשֶׁהֵטִיל הַשָּׁלֹשׁ צִיצִית בַּבֶּגֶד – הָיְתָה עֲשִׂיָּתָן בִּפְסוּל, שֶׁעֲדַיִן לֹא הָיְתָה הַטַּלִּית מְחֻיֶּבֶת בְּצִיצִית כְּלָל,11 שֶׁהֲרֵי לֹא הָיָה בָּהּ עֲדַיִן אַרְבַּע כְּנָפוֹת, וְאַף־עַל־פִּי שֶׁאַחַר־כָּךְ עָשָׂה בָּהּ גַּם הַכָּנָף הָרְבִיעִי, מִכָּל מָקוֹם אֵין הַשָּׁלֹשׁ צִיצִית הָרִאשׁוֹנִים חוֹזְרִים לִהְיוֹת כְּשֵׁרִים עַל יְדֵי כָּךְ, כֵּיוָן שֶׁלֹּא עָשָׂה בָּהֶם עַצְמָן שׁוּם מַעֲשֶׂה חָדָשׁ לְהַכְשִׁירָן, וְהַתּוֹרָה אָמְרָה:כד "גְּדִלִים תַּעֲשֶׂה" – וְלֹא מִן הֶעָשׂוּי כְּבָר בִּפְסוּל.כה,12

11 The same procedure applies if [the person] attached to the garment only one tzitzis or even if he wound only one coil13 around [the other seven strings], and afterwards completed the four corners of the garment and attached tzitzis. He must undo the coils or tzitzis which he tied invalidly, and reattach them to the tallis.

יא וְכֵן הַדִּין אִם אֲפִלּוּ לֹא עָשָׂה בָּהּ אֶלָּא צִיצִית אַחַת,כו אוֹ אֲפִלּוּכז אִם לֹא כָּרַךְ אֶלָּא חֻלְיָא אַחַת,כח,13 וְאַחַר־כָּךְ הִשְׁלִימָהּ לְאַרְבַּע כְּנָפוֹת וְעָשָׂה בָּהֶן צִיצִית – צָרִיךְ לְהַתִּיר הַחֻלְיוֹתכט אוֹ הַצִּיצִית שֶׁנַּעֲשָׂה בִּפְסוּל וְלַחֲזֹר וְלַהֲטִילָם בַּטַּלִּית.

12 Nevertheless, all the tzitzis which were attached to the tallis after it had four corners are valid. [This applies] even though they were attached to the tallis at the time it was invalid because of the tzitzis which were originally attached to it invalidly. This does not disqualify these tzitzis, for they were attached validly.

יב אֲבָל כָּל הַצִּיצִית שֶׁנַּעֲשׂוּ בַּטַּלִּית אַחַר שֶׁכְּבָר הָיְתָה בַּת אַרְבַּע כְּנָפוֹת – הֲרֵי הֵם כְּשֵׁרִים,ל אַף־עַל־פִּי שֶׁהָיוּ תְּלוּיִין בַּטַּלִּית בְּשָׁעָה שֶׁהָיְתָה הַטַּלִּית פְּסוּלָה מֵחֲמַת הַצִּיצִית שֶׁנַּעֲשׂוּ בִּפְסוּל, מִכָּל מָקוֹם לֹא נִפְסְלוּ עַל יְדֵי כָּךְ הַצִּיצִית, כֵּיוָן שֶׁהֵן עַצְמָן נַעֲשׂוּ בְּכַשְׁרוּת.

13 [There are two opinions14 regarding the law that applies when a person takes] a tallis [gadol] that is twice as long [as an ordinary tallis], folds it in half, and enwraps himself in it. Some authorities maintain that the tzitzis should be attached while the tallis is doubled over: Tzitzis should be attached near the fold at either side, for each of these locations is called the corner of the tallis at the time it is worn, and it is [worn while] folded. The two other tzi­tzis [should be attached to] two corners of one of the ends of the tallis as it hangs.

Other authorities maintain that the tzi­tzis should be attached to the places which would be called the corners when the tallis is spread out. For we may assume that it was made to be spread out, and it should be considered as spread out since it was not sewn [closed]. The two tzitzis should therefore not be attached near the fold, because when the tallis is spread out these tzitzis will be in the middle, [not at the corners]. Instead, the tzi­tzis should be attached to the four corners of the tallis as it is spread out.

Since it has not been clarified which opinion the Halachah follows, everyone should be careful not to wear a tallis which is folded over unless it is sewn [closed] after it was folded. [It is sufficient] even if it was sewn only on one side, because [then] it can no longer be spread open from its folds. [Under such circumstances,] all authorities agree that the two tzitzis should be attached near the fold, for each of its ends is [now] a corner of the tallis while the tallis is folded.

יג טַלִּית שֶׁהָיְתָה14 אֲרֻכָּה כִּשְׁתַּיִם וְכוֹפְלָהּ לִשְׁתַּיִם וּמִתְעַטֵּף בָּהּלא – יֵשׁ אוֹמְרִיםלב שֶׁמְּטִילִין לָהּ צִיצִית כְּשֶׁהִיא כְּפוּלָה, דְּהַיְנוּ שְׁתֵּי צִיצִית בִּמְקוֹם הַכֶּפֶללג – אֶחָד מִכָּאן וְאֶחָד מִכָּאן, מִשּׁוּם דְּזֶה הַמָּקוֹם נִקְרָא "כָּנָף" בִּשְׁעַת הָעֲטִיפָה,לד שֶׁהַטַּלִּית הִיא כְּפוּלָה, וּשְׁתֵּי צִיצִית בְּקַרְנוֹת הָאֶחָד מִן רָאשֵׁי הַטַּלִּית הַתְּלוּיִין.

וְיֵשׁ אוֹמְרִיםלה שֶׁצָּרִיךְ לְהָטִיל הַצִּיצִית בְּמָקוֹם הַנִּקְרָא כָּנָף כְּשֶׁהַטַּלִּית הִיא פְּשׁוּטָה, שֶׁהֲרֵי סְתָמָא עֲשׂוּיָה לְהִתְפַּשֵּׁטלו וּכְמֻפְשֶׁטֶת דָּמִי כֵּיוָן שֶׁלֹּא תְּפָרָהּ, לָכֵן לֹא יָטִיל הַשְׁתֵּי צִיצִית בִּמְקוֹם הַכֶּפֶל, מִשּׁוּם דְּכְשֶׁתִּתְפַּשֵׁט הַטַּלִּית יִהְיוּ הַצִּיצִית בְּאֶמְצַע הַטַּלִּית,לז אֶלָּא יָטִיל בְּאַרְבַּע קַרְנוֹתֶיהָ הַפְּשׁוּטִים.לח

וּמֵאַחַר שֶׁלֹּא נִתְבָּרֵר לָנוּ הֲלָכָה כְּדִבְרֵי מִי, לָכֵן יִזָּהֵר כָּל אָדָם שֶׁלֹּא לְהִתְלַבֵּשׁ כְּלָל בְּטַלִּית כְּפוּלָה,לט אֶלָּא אִם כֵּן תְּפָרָהּ אַחַר שֶׁכְּפָלָהּ.מ

וַאֲפִלּוּ לֹא תְּפָרָהּ אֶלָּא מֵרוּחַ אַחַת,מא מִכָּל מָקוֹם כֵּיוָן שֶׁאֵינָהּ יְכוֹלָה לְהִתְפַּשֵּׁט עוֹד מִכְּפִילָתָהּ,מב לָכֵן לְדִבְרֵי הַכֹּל מְטִילִין לָהּ שְׁתֵּי צִיצִית בִּמְקוֹם הַכֶּפֶל, שֶׁהוּא הַמָּקוֹם הַנִּקְרָא כָּנָף כְּשֶׁהַטַּלִּית כְּפוּלָה.

14 If a person attaches two tzitzis to one corner of a tallis he invalidates it, for he has violated the prohibition against adding [to the Torah’s commandments].4

If, however, he cuts off one of these tzitzis — even if he cuts off the one he attached originally and leaves the one he attached afterwards15 — it is valid.

[To explain this ruling: The difficulty here is that] the second tzitzis was attached invalidly, in violation of the prohibition against adding [to the Torah’s commandments]. [Moreover,] when cutting off the first tzitzis, [the person] did not do anything to the second tzitzis which was already made. And, [as explained above,] the Torah says, “You shall [initially] make yourself braided threads.” I.e., [tzitzis must be made in fulfillment of the mitzvah — and tzitzis that] were already made invalidly cannot [serve this function]. Nevertheless, the second tzitzis is still considered valid, because [originally] when the first tzitzis was still attached to the garment, attaching the second tzitzis was not considered significant at all — it was as if nothing at all had been done — since it violated the prohibition against adding [to the Torah’s commandments]. Afterwards, by cutting off the first tzitzis, he enabled the second tzitzis to render the tallis valid. This is considered as being closer to [the performance of] a deed.16 Since cutting off the first [tzitzis] is thus considered as if he had made the second, [the requirement to] “make” [tzitzis] rather than use those already made was not [sidestepped]. Since that tzitzis was made in a forbidden manner, it is as if it had never been made at all, and it is now being made by the removal of the first tzitzis.

יד טַלִּית שֶׁהֵטִיל לָהּ שְׁתֵּי צִיצִית בְּכָנָף אֶחָד – הֲרֵי זוֹ פְּסוּלָה,מג שֶׁהֲרֵי עָבַר עַל "בַּל תּוֹסִיף".4 וְאִם חָתַךְ צִיצִית אַחַת מֵהֶם,מד אֲפִלּוּ חָתַךְ אֶת הָרִאשׁוֹנָה וְהֵנִיחַ אֶת הַשְּׁנִיָּה15 – הֲרֵי הִיא כְּשֵׁרָה.מה

וְאַף־עַל־פִּי שֶׁעֲשִׂיַּת הַשְּׁנִיָּה הָיְתָה בִּפְסוּל, שֶׁהֲרֵי בַּעֲשִׂיָּתָהּ עָבַר עַל "בַּל תּוֹסִיף", וּכְשֶׁחָתַךְ הָרִאשׁוֹנָה לֹא עָשָׂה שׁוּם מַעֲשֶׂה בְּהַשְּׁנִיָּה, שֶׁהֲרֵי הָיְתָה כְּבָר עֲשׂוּיָה, וְהַתּוֹרָה אָמְרָה: "גְּדִלִים תַּעֲשֶׂה" וְלֹא מִן הֶעָשׂוּי כְּבָר בִּפְסוּלמו – אֲפִלּוּ הָכֵי הַשְּׁנִיָּה כְּשֵׁרָה, מִשּׁוּם דְּמָה שֶּׁהֵטִיל הַשְּׁנִיָּה בְּעוֹד שֶׁהָרִאשׁוֹנָה תְּלוּיָה בַּטַּלִּית, כֵּיוָן שֶׁיֵּשׁ אִסּוּר דְּ"בַל תּוֹסִיף" בַּעֲשִׂיָּה זוֹ, לָכֵן אֵין עֲשִׂיָּה זוֹ נֶחְשֶׁבֶת כְּלוּם, וּכְאִלּוּ לֹא עָשָׂה כְּלָל דָּמִי,מז וְאַחַר־כָּךְ כְּשֶׁחוֹתֵךְ אֶת הָרִאשׁוֹנָה וּמַכְשִׁיר אֶת הַטַּלִּית בְּהַשְּׁנִיָּה – חָשִׁיב יוֹתֵר לְמַעֲשֶׂה,16 וְנֶחְשָׁב לוֹ אָז חֲתִיכַת הָרִאשׁוֹנָה כְּאִלּוּ עוֹשֶׂה הַשְּׁנִיָּה, וְאֵין כָּאן "תַּעֲשֶׂה – וְלֹא מִן הֶעָשׂוּי כְּבָר", שֶׁהֲרֵי לֹא הָיְתָה עֲשׂוּיָה עֲדַיִן, כֵּיוָן שֶׁעֲשִׂיָּתָהּ הָיְתָה בְּאִסּוּר – אֵין זוֹ נֶחְשֶׁבֶת עֲשִׂיָּה כְּלָל, וְעַכְשָׁו הוּא שֶׁעוֹשֶׂה אוֹתָהּ בְּמַה שֶּׁחוֹתֵךְ הָרִאשׁוֹנָה.

15 The same law applies if a person attaches five tzitzis to a tallis with five corners and afterwards cuts off one [of the tzitzis]. Whether he cuts off one of the four tzitzis that he attached first or whether he cuts off the fifth tzitzis which he attached last, the tallis is valid for the reason explained above.

טו וְכֵן הַדִּין אִם הֵטִיל חָמֵשׁ צִיצִית בְּטַלִּית שֶׁיֵּשׁ בָּהּ חָמֵשׁ כְּנָפוֹת,מח וְאַחַר־כָּךְ חָתַךְ אֶחָד מֵהֶן, בֵּין שֶׁחָתַךְ אֶחָד מֵהָאַרְבַּע צִיצִית שֶׁהֵטִיל בַּתְּחִלָּה בֵּין שֶׁחָתַךְ אֶת צִיצִית הַחֲמִישִׁית שֶׁהֵטִיל בָּאַחֲרוֹנָה – הֲרֵי הַטַּלִּית כְּשֵׁרָה מִן הַטַּעַם שֶׁנִּתְבָּאֵר.

16 [The following laws apply when] garments are closed on top but open at the bottom, and have four corners, such as when the lower part of a garment is open on both sides. If the greater part of such a garment is open, then it is required to tzitzis [see fig. 2]; if the greater part is closed, it is considered as if closed entirely. None of its lower edges is thus called a “corner” and therefore the garment is not required to have tzitzis.

If it is half open and half closed, it is adjudged stringently and deemed to require tzitzis. No blessing is recited, however, for whenever there is doubt regarding a blessing, the lenient ruling prevails.17 Similarly, one may not go out [from a private domain to a public domain wearing this garment] on Shabbos, for if in fact it is not required to have tzitzis, the tzitzis would be considered [not as a necessary part of the garment, but] as a burden.18 One should not even go out [wearing this garment] in [the intermediate kind of domain called] a karmelis, in which instance the prohibition against transporting is only Rabbinic in origin. For where there is doubt with regard to a Rabbinic prohibition, the lenient ruling prevails only when the doubtful situation already exists.19 As an initial and preferred option, one may not do something which is possibly forbidden by Rabbinic decree.

טז מַלְבּוּשִׁים שֶׁהֵם סְתוּמִים לְמַעְלָה וּפְתוּחִים לְמַטָּה וְיֵשׁ לָהֶם אַרְבַּע כְּנָפוֹת,מט כְּגוֹן אֵלּוּ הַמַּלְבּוּשִׁין שֶׁפּוֹתְחִים אוֹתָם לְמַטָּה מִשְּׁנֵי צִדְדֵיהֶן, אִם רֻבָּם פָּתוּחַ – חַיָּבִים בְּצִיצִית. וְאִם רֻבָּם סָתוּם – הֲרֵי זֶה כְּאִלּוּ הָיָה כֻּלָּה סָתוּם,נ וְאֵין זֶה נִקְרָא כָּנָף, וּלְכָךְ הֵם פְּטוּרִים מִן הַצִּיצִית.

וְאִם חֶצְיָהּ פָּתוּחַ וְחֶצְיָהּ סָתוּם – מְטִילִין אוֹתוֹ לְחֻמְרָא וְחַיָּבִים בְּצִיצִית.נא אֲבָל אֵין מְבָרְכִין עָלָיו,נב דְּסָפֵק בְּרָכוֹת לְהָקֵל.17 וְאֵין יוֹצְאִין בּוֹ בְּשַׁבָּת,נג דְּשֶׁמָּא פָּטוּר מִן הַצִּיצִיתנד וַהֲרֵי הֵם כְּמַשְׂאוּי.18 וַאֲפִלּוּ לְכַרְמְלִית שֶׁאֵין בּוֹ אֶלָּא אִסּוּר דְּרַבָּנָן – אֵין יוֹצְאִין בּו,נה וְלֹא אָמְרוּ סְפֵק דִּבְרֵיהֶם לְהָקֵל – אֶלָּא כְּשֶׁכְּבָר נַעֲשָׂה הַסָּפֵק אִסּוּר,נו,19 אֲבָל אָסוּר לַעֲשׂוֹת סְפֵק אִסּוּר דְּרַבָּנָן לְכַתְּחִלָּה.

Fig. 2: With four corners of the requisite dimensions, this garment is required to have tzitzis.
Fig. 2: With four corners of the requisite dimensions, this garment is required to have tzitzis.

17 Garments which are open below on both sides like the tallisos ketanos we wear [require tzitzis]. [The following rules apply when] the greater part of such a garment is open, and one seeks to exempt [it] from tzitzis by affixing a strap to connect the lower halves of the two corners of the garment, so that the greater part [of its height] be closed and it will not require tzitzis. He must take care to affix the strap below his belt20 so that the greater part of the garment, which is closed, will appear to an observer as the greater part. Were that not to be the case, this situation would be forbidden because of the misleading impression it would create.

[The above applies] only when a strap is affixed to connect the two flaps of the garment. If, instead, hooks are affixed to join them, even if they are affixed below the belt, this does not exempt the garment from tzi­tzis at all, for since the hooks can be opened easily, the garment is not at all considered being joined and closed by them. [If, however,] the hooks are bent over so much that they cannot be opened unless some action is taken, they are considered as joining and closing the garment and are sufficient to exempt it from tzitzis if they are affixed below the belt.

יז מַלְבּוּשִׁים שֶׁהֵם פְּתוּחִים לְמַטָּה מִשְּׁנֵי צִדְדֵיהֶם,נז כְּגוֹן טַלִּיתוֹת קְטַנִּים שֶׁלָּנוּ, אִם רֻבָּם פָּתוּחַ וְהוּא רוֹצֶה לְפָטְרָן מִצִּיצִית עַל יְדֵי שֶׁיִּקְבַּע בּוֹ רְצוּעָה הַמְחַבֶּרֶת שְׁנֵי כַּנְפֵי הַמַּלְבּוּשִׁים מֵחֶצְיוֹ וּלְמַטָּה, כְּדֵי שֶׁיִּהְיֶה רֻבּוֹ סָתוּם וְיִפָּטֵר מִן הַצִּיצִית – צָרִיךְ שֶׁיִּזָּהֵר שֶׁיִּקְבַּע אֶת הָרְצוּעָה לְמַטָּה מִן הַחֲגוֹר דַּוְקָא,20 כְּדֵי שֶׁיְּהֵא רֹב הַסָּתוּם רֹב הַנִּרְאֶה לָעֵינַיִם, דְּאִם לֹא כֵּן יִהְיֶה אָסוּר מִפְּנֵי מַרְאִית עַיִן. וְדַוְקָא כְּשֶׁקּוֹבֵעַ רְצוּעָה הַמְחַבֶּרֶת, אֲבָל אִם קוֹבֵעַ הַקְּרָסִים הַמְחַבְּרִים שְׁנֵי כַּנְפֵי הַמַּלְבּוּשׁ,נח אֲפִלּוּ אִם קוֹבֵעַ אוֹתָן לְמַטָּה מִן הַחֲגוֹר – אֵין מוֹעִיל כְּלוּם לִפָּטֵר מִן הַצִּיצִית, כֵּיוָן שֶׁהוּא יָכוֹל לִפְתֹּחַ אֶת הַקְּרָסִים בְּקַל – אֵין זֶה חָשׁוּב חִבּוּר כְּלָל, אִם לֹא שֶׁהַקְּרָסִים נִכְפָּפוֹת מְאֹד בְּעִנְיָן שֶׁאִי אֶפְשָׁר לְפָתְחָן אֶלָּא עַל יְדֵי מַעֲשֶׂה, אֲזַי הֵן חֲשׁוּבִין חִבּוּר וּמוֹעִילִין לִפְטֹר מִן הַצִּיצִית, אִם הֵם קְבוּעִין מֵהַחֲגוֹר וּלְמַטָּה.

18 Therefore with regard to our tallisos ketanos to which we attach tzitzis, one must ensure that it is plainly visible that the greater part of the garment is open on both sides. Similarly, one should be careful not to affix hooks below the belt, even if the belt is higher than the midpoint of the garment’s height, such as when the tallis katan is very long. [Even though the hooks would thus be affixed over less than half the garment’s height,] this situation is forbidden because of the misleading impression it might create.21 And even if the hooks are bent over so loosely that they can be easily opened, this too is forbidden because of the impression it may create.22

יח וְלָכֵן צָרִיךְ לִזָּהֵר בְּטַלִּיתוֹת קְטַנִּים שֶׁלָּנוּ שֶׁמְּטִילִין בָּהֶם צִיצִית,נט שֶׁיִּהְיֶה רֻבּוֹ פָּתוּחַ מִשְּׁנֵי צְדָדָיו רֹב הַנִּרְאֶה לָעֵינַיִם. וְגַם יִזָּהֵר שֶׁלֹּא לִקְבֹּעַ בּוֹ קְרָסִים לְמַטָּה מִן הַחֲגוֹר. וַאֲפִלּוּ אִם הוּא לְמַעְלָה מִן חֶצְיוֹ, כְּגוֹן שֶׁהַטַּלִּית־קָטָן אָרֹךְ מְאֹד, מִכָּל מָקוֹם אָסוּר מִפְּנֵי מַרְאִית הָעַיִן.21 וַאֲפִלּוּ אִם אֵין הַקְּרָסִים נִכְפָּפִים מְאֹד בְּאֹפֶן שֶׁאֶפְשָׁר לְפָתְחָם בְּנָקֵל – אֲפִלּוּ הֲכֵי אָסוּר מִפְּנֵי מַרְאִית הָעַיִן.ס,22

19 The corners of a garment to which tzitzis are attached must be square, not round. A rounded edge is not considered a corner.

יט כַּנְפוֹת הַטַּלִּית שֶׁמְּטִילִין בָּהֶם צִיצִית – צָרִיךְ לִהְיוֹת מְרֻבָּעִים דַּוְקָא וְלֹא עֲגֻלִּים,סא שֶׁאֵין עִגּוּל נִקְרָא כָּנָף.סב

20 There is no requirement to attach tzitzis to a turban even if it has four corners, for2 “your garment with which you cover yourself” excludes a turban which is intended to cover only the head, not the body. Even the head-coverings used in western lands, in which the two ends of the garment are draped around one’s shoulders and body, do not require [tzitzis]. Although a person may cover his head and most of his body with such a covering, [tzitzis] are not required, for they were made primarily to cover the head.

כ מִצְנֶפֶתסג אַף עַל פִּי שֶׁיֵּשׁ לָהּ אַרְבַּע כְּנָפוֹת – פְּטוּרָה, שֶׁנֶּאֱמַר:2 "כְּסוּתְךָ אֲשֶׁר תְּכַסֶּה בָּהּ" – פְּרָט לְמִצְנֶפֶת שֶׁאֵינָהּ עֲשׂוּיָה לְכַסּוֹת אֶת הַגּוּף אֶלָּא אֶת הָרֹאשׁ בִּלְבַד. וַאֲפִלּוּ מִצְנֶפֶת שֶׁבְּאַרְצוֹת הַמַּעֲרָב שֶׁשְּׁנֵי רָאשֵׁי הַמִּצְנֶפֶת מֻשְׁלָכִים עַל כְּתֵפָם וְגוּפָם, אַף עַל פִּי שֶׁמִּתְכַּסֶּה בָּהּ רֹאשׁ[וֹ] וְרֻבּ[וֹ] – פְּטוּרָה, כֵּיוָן שֶׁעִקָּרָהּ לְכַסּוֹת הָרֹאשׁ עֲשׂוּיָה.

21 The scarf worn around the neck in Eretz Yisrael which in Arabic is called a shid does not require tzitzis. Even if such a scarf meets the minimum requirements for the size of a tallis as stated in sec. 16[:1], and even if it shields its owner in the summer against the heat and in the winter against the rain, [tzitzis are not required]. Since it is mainly worn not as a covering but for carrying money and wiping off perspiration, in no way can it be termed a garment.

כא סוּדָר שֶׁנּוֹתְנִין עַל צַוָּאר בְּמַלְכוּת אֶרֶץ יִשְׂרָאֵל,סד שֶׁנִּקְרָא בְּלָשׁוֹן עֲרָבִי "שיד"סה – פָּטוּר מִן הַצִּיצִית. אַף־עַל־פִּי שֶׁיֵּשׁ בּוֹ שִׁעוּר טַלִּית שֶׁיִּתְבָּאֵר לְקַמָּן סִימָן טז,סו וְאַף־עַל־פִּי שֶׁנֶּהֱנֶה בּוֹ בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים,סז מִכָּל מָקוֹם כֵּיוָן שֶׁעִקַּר הַנָּחָתָם אֵינָהּ לַהֲנָאַת כִּסּוּי אֶלָּא לְהִשְׁתַּמֵּשׁ בָּהֶם,סח לִצְרֹר בָּהֶם מָעוֹת וּלְקַנֵּחַ הַזֵּעָה – לֹא מִקְרֵי כְּסוּת כְּלָל.

22 The garments worn in the provinces of Germany and Spain which are open in front, both above and below,23 do not require tzitzis despite the fact that they have four corners, two above and two below.24 [The rationale is that] the mitzvah of tzitzis is basically that one should have two tzitzis in front and two tzitzis at the back, as explained in sec. 8[:10]. We may therefore assume that these garments whose four corners are all in front, and which cannot be worn in any other manner, were not required by the Torah to have tzitzis attached to them at all. Accordingly, it has become customary to take the lenient view [and not to require tzitzis]. Nevertheless, every G‑d-fearing person should personally adopt a stringent approach and make one of the corners round, so that his garment not have four square corners.25

כב מַלְבּוּשִׁים שֶׁל גְּלִילוֹת אַשְׁכְּנַז וּסְפָרַד, שֶׁהֵם פְּתוּחִים מִלִּפְנֵיהֶם לְמַעְלָה וּמִלְּמַטָּה,23 וְיֵשׁ לָהֶם אַרְבַּע כְּנָפוֹת, שְׁתַּיִם מִלְמַעְלָה וּשְׁתַּיִם מִלְּמַטָּה24 – פְּטוּרִים מִן הַצִּיצִית,סט מִפְּנֵי שֶׁעִקַּר מִצְוַת צִיצִית הוּא שֶׁיִּהְיֶה שְׁתֵּי צִיצִית לְפָנָיו וּשְׁתֵּי צִיצִית לְאַחֲרָיו, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ח,ע אֲבָל בְּאֵלּוּ הַמַּלְבּוּשִׁים שֶׁכָּל הָאַרְבַּע כְּנָפוֹת הֵם מִלְּפָנָיו וְאִי אֶפְשָׁר לְלָבְשָׁם בְּעִנְיָן אַחֵר – יֵשׁ לוֹמַר שֶׁלֹּא חִיְּבָה אוֹתָן הַתּוֹרָה כְּלָל. וְלָכֵן נָהֲגוּ לְהָקֵל. אֲבָל כָּל יְרֵא שָׁמַיִם יַחְמִיר לְעַצְמוֹ לַעֲשׂוֹת קֶרֶן אַחַת עֲגֻלָּה, כְּדֵי שֶׁלֹּא יִהְיֶה לוֹ אַרְבַּע כְּנָפוֹת מְרֻבָּעִים.עא,25

23 Tzitzis are not required for the kind of light cloak which is known [in Yiddish] as a rok and from the top back edge of which a square piece of fabric is suspended as a broad collar over the wearer’s shoulders. The rationale is that at its top edge such a garment does not have any corners, apart from the corners of the collar which are suspended behind him. These cannot be called corners, for these two corners behind him are not matched with corners before him. Accordingly, they cannot be referred to as corners at all, for they are not the edges of the garment. They resemble two corners sewn in the middle of a garment; they certainly do not require tzitzis, for they are not the kind of corner of which the Torah speaks.

כג מַלְבּוּשִׁים שֶׁקּוֹרִין "ראק",עב שֶׁמְּחֻבָּר לְמַעְלָה חֲתִיכַת בֶּגֶד מְרֻבַּעַת וּמֻנַּחַת עַל כְּתֵפוֹ מֵאֲחוֹרָיו, שֶׁקּוֹרִין "קאלנער" – פְּטּוּרִין מִן הַצִּיצִית, שֶׁהֲרֵי לְצַד מַעְלָה אֵין לוֹ כְּנָפוֹת, רַק כַּנְפוֹת הַ"קאלנער" [הַ]מֻּנָּחִים מֵאֲחוֹרָיו, וְאֵין זֶה כְּנָפוֹת, הוֹאִיל וְאֵין שְׁתֵּי הַקְּרָנוֹת שֶׁמֵּאֲחוֹרָיו מְכֻוָּנוֹת כְּנֶגֶד הַכְּנָפוֹת שֶׁמִּלְּפָנָיו, וְלָכֵן אֵין נִקְרָאִים כְּנָפוֹת כְּלָל, מִפְּנֵי שֶׁאֵינָן קְצֵה הַבֶּגֶד, וַהֲרֵי זֶה דּוֹמֶה לְהַתּוֹפֵר שְׁתֵּי כְּנָפוֹת בְּאֶמְצַע הַבֶּגֶד,עג שֶׁבְּוַדַּאי אֵינוֹ צָרִיךְ לְהָטִיל שָׁם צִיצִית, מִפְּנֵי שֶׁאֵין זֶה כָּנָף הָאָמוּר בַּתּוֹרָה.