Tzitzit - Chapter One

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.