Torah.org Home Subscribe Services Support Us
 
Shulchan-Aruch

Part I: Orach Chayim

Chapter 2 - FRINGES (TZITZIS)

A garment that has four or more square corners on opposite sides (10:1-3,5-9,12) requires fringes (TZITZIS), provided it is big enough to cover most of the body (see 16:1), is primarily used for that purpose (10:10-11;19:1-2), and is owned by Jews (see 14:3,5). TZITZIS are required when the garment is worn during the day, or when it is worn at night if it is normally worn during the day; see 18:1-2. The requirement of TZITZIS applies only to garments made of cloth (see 10:4), and is only rabbinical unless they are made of linen or sheep's wool (9:1); according to some opinions, the garment or the TZITZIS should not be of linen (9:2,6). The TZITZIS may be made either of wool or of the same material as the garment (9:2-4); they may be white or of the same color as the garment (9:5).

The threads used for TZITZIS should be spun and twisted for that purpose by a Jew (11:1-2), and the TZITZIS themselves should be made by a (preferably male) Jew (see 20:1), preferably for that purpose (14:1-2). They should be made of material that is permitted and of good quality; see 11:5-8. They should be at least 12 inches long (11:4, and see the next paragraph). If they become untwisted they remain valid provided they remain partly twisted (see 11:3), but they should be knotted at the ends so they do not become untwisted (11:14). On what to do if some of them break see 12:1-3.

The TZITZIS are passed through holes near the four corners of the garment (see 11:9-11,15) that are farthest apart (10:1). Four TZITZIS are passed through each hole (11:12-13), and the two groups of four ends are double-knotted to each other at the edge of the garment near the hole (11:14,15). One of the TZITZIS is made longer than the others (11:4); the long end of that one is wound around the other seven ends and double- knotted; this is done repeatedly so as to make a total of five double knots separated by four sections of winding, with a total length of at least four inches, leaving free-hanging ends that are twice that long (11:14).

TZITZIS should not be removed from a garment that is used by a person except to insert them in another garment; see 15:1. If a piece of a garment that has TZITZIS in it is attached to another garment, the TZITZIS are not valid (15:2); but if the piece is big enough to wear, TZITZIS may be inserted into its other corners (15:3). On cases where a garment is torn, or a piece is added to it, near a corner see 15:4-6. TZITZIS should be treated with respect even if they are no longer in a garment (see 21:1,4), and so should a garment that has (had) TZITZIS in it (see 21:2-3), but it is permitted to sleep in such a garment or to wear it in the toilet (21:3) or in a cemetery (see 23:1-3).

It is not mandatory to wear a garment that requires TZITZIS, but if a person wears such a garment, he is required to put TZITZIS in it (see 8:17), and it is proper to wear such a garment every day, preferably all day, but especially at prayer times (24:1,6). On borrowing such a garment (or other religious objects) without permission see 14:4. It is proper to wear the garment on top of one's other clothes (8:11;24:1) and to hold the TZITZIS and look at them while reciting SHEMA (see 24:2,4-5 and Ch.6). A blind man should wear TZITZIS even though he cannot see them (17:1), but it is not proper for a woman to wear them (see 17:2). A child should start wearing them when he is old enough to do it properly (17:3), as described in the next paragraph. On giving a garment with TZITZIS to a non-Jew see 20:2.

A garment that has TZITZIS should be put on while standing (8:1). It should be put on the upper body, and preferably (at least briefly) over the head (see 8:2-3); the TZITZIS should hang down in front and back (8:4). Each time such a garment is put on (see 8:12-15), the blessing "...Who commanded us about TZITZIS" is recited (if the garment is big enough: "...to cover ourselves with TZITZIS"); see 8:5-6. [This blessing is not recited when making TZITZIS (19:2), but the blessing "...Who kept us alive..." is recited then or when putting them on for the first time (22:1).] The blessing may be recited after dawn, but preferably when it is light enough to distinguish light from dark threads (18:3). It is recited in the morning even if the TZITZIS were worn all night or put on before dawn (8:16). Before reciting the blessing, a person should look at the TZITZIS (24:3), separate them (8:7), examine them closely to ensure they are intact (8:9), and remember that he is wearing them to be reminded of all the Commandments (8:8).

Shulchan Aruch, Copyright (c) 2000 Project Genesis, Inc.

 

ARTICLES ON KI SAVO AND ELUL / ROSH HASHANAH:

View Complete List

And Neither Would We!
Rabbi Label Lam - 5762

Shofar: The Court Summons
Rabbi Osher Chaim Levene - 5766

Nerve Centre of the Year
Rabbi Eliyahu Hoffmann - 5763

Looking for a Chavrusah?

A Right to Repent? - Part 2
Shlomo Katz - 5771

Month of Elul: The Power of Repentance
Rabbi Yehudah Prero - 5758

The Kohain Connection
Rabbi Yochanan Zweig - 5774

ArtScroll

A Breath of Air
Rabbi Naftali Reich - 5769

You Gotta Believe (in Yourself)!
Shlomo Katz - 5774

Setting Realistic Goals
Rabbi Berel Wein - 5770

> A Time of Introspection
Rabbi Dovid Green - 5759

Counting Our Blessings
Rabbi Eliyahu Hoffmann - 5762

Our Own Akeidah
Rabbi Berel Wein - 5766

Frumster - Orthodox Jewish Dating

Rosh Hashanah
-

It's a Mitzvah to Be Happy
Rabbi Yissocher Frand - 5762

Call of the Shofar
Rabbi Yaakov Menken - 5760

Spiritual Ups and Downs
Rabbi Yisroel Ciner - 5759



Project Genesis

Torah.org Home


Torah Portion

Jewish Law

Ethics

Texts

Learn the Basics

Seasons

Features

TORAHAUDIO

Ask The Rabbi

Knowledge Base




Help

About Us

Contact Us



Free Book on Geulah!




Torah.org Home
Torah.org HomeCapalon.com Copyright Information