But the strings need to be no less than 11.4 inches in length only
when they are attached initially to the garment. Attaching strings that
are shorter than the prescribed length onto the garment renders the tallis
pasul. If, however, the strings were the proper length when attached to
the garment, but only later were cut or shrunk, the tallis is still kosher
as long as the anaf is at least 1.9 inches(4) long. The following rules
apply to tzitzis strings that fall short of the original requirement:
If three or more [or even all eight] strings shrank but are still at
least 1.9 inches long, the tallis remains kosher, but it should be
replaced or repaired. If, however, this is the only tallis available, it
may be worn and a berachah recited over it.(7)
Note: Our discussion pertains to strings that were cut, got torn or shrank
in the anaf portion of the string. If, however, even one string was
severed at the point where the tzitzis are attached to the garment [until
after the first knot], the tallis is pasul.(8)
QUESTION: What are the correct dimensions for a tallis katan?
DISCUSSION: There is a wide range of views in the poskim regarding
the proper length and width of a tallis katan: Some hold that there is no
minimum at all and a tallis katan of any length or width is acceptable,(9)
while others require an extremely long tallis katan, one that will reach
below the knees.(10)
The view of most poskim, however, falls somewhere in between these
two extremes. The general consensus(11) is that it is appropriate for a G-
d fearing individual to wear a tallis katan which is two amos long and one
amah wide. Using the middle-of-the-road view as to the exact length of an
amah, it follows that the preferred tallis katan is at least 42.5 inches
long [front to back ,(12)] and 21.3 inches wide.(13)
While this is the preferred size, Mishnah Berurah(14) rules that one
may wear a tallis katan which is only an amah-and-half long by three-
quarters of an amah wide - 32 inches long by 16 inches wide.(15)
Note: Chazon Ish(16) rules that each side (shoulder) of the tallis katan
by itself must be wider than the opening for the neck. If, for instance,
the opening is 15 inches wide, then each side of the tallis must be at
least 15 inches wide for a total of 30 inches. Most other poskim do not
mention this requirement.
QUESTION: Should men recite the blessing of al mitzvas tzitzis when
they put on their tallis katan in the morning or not?
DISCUSSION: In order to understand the different rulings on this
issue, the following background information will be helpful:
In past generations, the widely accepted practice was not to recite
a berachah on a tallis katan at all; instead, the berachah that was said
on the tallis gadol - which was put on later - was intended to
retroactively cover the tallis katan as well. While the concept of a
berachah retroactively "covering" a mitzvah is quite unusual, the custom
developed(17) because many poskim were hesitant about reciting a berachah
over a tallis katan. In order to avoid the risk of a berachah levatalah,
they advised that the berachah over the tallis gadol include the tallis
katan as well. The reasons for their reluctance to recite a berachah over
a tallis katan were:
Sometimes the tallis katan is put on either before daybreak, before
using the bathroom or before washing the morning netilas yadayim. If so,
the berachah is not recited at that time.(23)
Because of these and other reasons,(24) the blessing of Al mitzvas
tzitzis over the tallis katan was hardly ever recited.(25) Nowadays,
however, conditions have changed and several of the reasons mentioned
above no longer apply. Contemporary poskim debate whether we should
continue a custom which was established long ago, or if the present
circumstances warrant changing the custom and reciting a berachah over the
tallis katan under the right conditions.(26)
Harav S.Z. Auerbach(27) opined that the custom should not be
changed, and those who wear a tallis gadol should have in mind the tallis
katan when they recite the berachah over the tallis gadol. Obviously, all
those who do not wear a tallis gadol should recite the berachah over the
tallis katan at the first possible moment.
The Steipler Gaon, Harav Y.Y. Kanievsky,(28) however, made a
distinction between those who go to shul to daven Shacharis as soon as
they are dressed and ready, and those who who rise early to learn [or
recite selichos, etc.] before davening. The first group should not recite
a berachah over their tallis katan, since they are going to be reciting
the other berachah in short order. The second group, however, who are not
going to recite the berachah on the tallis gadol for quite some time,
should recite the berachah over the tallis katan.
It seems that the opinion of Harav M. Feinstein was even more
inclined toward reciting the berachah over a tallis katan. When asked
whether or not to recite a berachah over a tallis katan if there will be a
break of twenty minutes between donning the tallis katan and donning the
tallis gadol, he answered in the affirmative.(29)
But whichever opinion one follows, a berachah over the tallis katan
cannot be recited before misheyakir, which is approximately 45 minutes(30)
before sunrise.(31) Nor can the berchaha be recited if one has not used
the bathroom and washed his hands for the morning netilas yadayim.(32)
In the event that the tallis katan is put on before misheyakir or
before using the bathroom and washing the hands, the berachah is deferred
(33) until the appropriate time. At that time, there is no need to remove
and put on the garment again; simply looking at the strings(34) and
touching them(35) is sufficient.
FOOTNOTES:
1 The section of string between the hole and the first knot does not
count
towards the minimum length of the tzitzis strings.
2 O.C. 11:4, based on the measurements of the Chazon Ish. According to
the calculations of Harav A.C. Naeh, the length may be no less than 9.5
inches.
3 O.C. 11:14. See Shiurin shel Torah, 6, that the third to two thirds ratio
need not be exact.
4 According to the measurements of the Chazon Ish. According to Harav
A.C. Naeh, it is about 1.6 inches.
5 O.C. 12:1. It is a Middas chassidus, however, to repair such strings
immediately; Eishel Avraham O.C. 12 and Kaf ha-Chayim 12:12. See
also Mishnah Berurah 15:3.
6 Depending on the exact method used for attaching the tzitzis to the
garment, it is possible that a tallis will remain kosher even if more than
one [or even four] string snapped off completely. We refer here to the
case where the method is unknown, e.g., a tallis that was bought with the
tzitzis already attached to the garment.
7 Mishnah Berurah 12:11;13 and Beiur Halachah s.v. v'halchah.
8 Mishnah Berurah 12:13; Chazon Ish O.C. 3:6, 13.
9 Aruch ha-Shulchan 16:5; Hisorerus Teshuvah 3:38. See Igros Moshe
Y.D. 3:52-2 for an elaboration.
10 The view of the Gaon of Vilna, as quoted by his disciples; see Keser
Rosh
4, and Da'as Torah 16:1. See also Kaf ha-Chayim 16:2 quoting the
Arizal.
11 See Mishnah Berurah 16:3; Chazon Ish O.C. 2:9; 3:31.
12 Whether or not the neck opening is included in the minimum size is
disputed by the poskim. Mishnah Berurah (8:17; 16:4) holds that it does
not count, while Chazon Ish (O.C. 3:30) rules that it does, and that there
is no need for stringency on this issue.
13 We have calculated the amah according to the measurements of Igros
Moshe O.C. 1:136. According to Chazon Ish, the preferred size is 48 by
24 inches, while according to Harav A.C. Naeh, 38 by 19 inches will
suffice.
14 8:17; 16:4.
15 According to Harav A.C. Naeh, the minimum size would be 30 by 15
inches.
16 O.C. 2:9; 3:31. See also Igros Chazon Ish 1:10.
17 Dating back (at least) to the days of the Rama; see Darkei Moshe 8:3. It
went on to become universally practiced, both by Ashkenazim and
Sefaradim.
18 Mishnah Berurah 8:24.
19 Rama O.C. 25:2 and Mishnah Berurah 11.
20 Mishnah Berurah 8:24; 8:30.
21 As recommended by the Arizal, quoted by Mishnah Berurah 21:15.
22 Mishnah Berurah 8:42.
23 Aruch ha-Shulchan 8:16.
24 See Mishnah Berurah 8:7 and Aruch ha-Shulchan 8:16.
25 See Tzitzis-Halachah Pesukah 8, note 122, that the Chazon Ish did not
recite a berachah over the tallis katan even on Friday afternoon when he
put on a fresh tallis katan in honor of Shabbos.
26 See Siyach Halachah 8:47,5-6 for an elaboration of this debate.
27 Halichos Shelomo, Tefillah, 3:10. This is also the opinion of Yechaveh
Da'as 5:2, based (in part) on the view of the Eishel Avraham (Tanyana
16) and other poskim who hold that nowadays no berachah is recited over
a tallis katan no matter what its size, since adults are embarrassed to be
seen in the street wearing such a garment; see Rama 16:1 and Peri
Megadim, Mishbetzos, 1.
28 Quoted in Orchos Rabbeinu, vol. 1, 48.
29 Oral ruling heard by Rabbi B. Hirschfeld.
30 There are several views among contemporary poskim as to when exactly
misheyakir occurs, ranging from 60 to 35 minutes before sunrise.
31 Mishnah Berurah 18:10.
32 Mishnah Berurah 4:60.
33 Alternatively, those who put on a tallis gadol can wait until that time
to
include the tallis katan.
34 O.C. 24:3.
35 O.C. 8:10. See Igros Moshe O.C. 4:7.
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Rabbi Neustadt is Rav of Young Israel in Cleveland Heights. He may be reached at 216-321-4635 or at jsgross@core.com.
