1. The tassel that is made on the fringes of a garment¹The 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 garment²See Chapter 3, Halachah 5. is called tzitzit,³in 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."

This⁴Note Halachah 8, which derives a halachic ruling from this comparison of terms. tassel is called the white [strands], because we are not commanded to dye it.⁵According 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.⁶Though 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.

2. Then we take a strand of wool that is dyed a sky-like color¹i.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.²The 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].³Menachot 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.

3. Thus, this mitzvah contains two commandments: to make a tassel on the fringe [of a garment], and to wind a strand of techelet around the tassel. [Both these dimensions are indicated by Numbers 15:38, which] states: "And you shall make tassels... and you shall place on the tassels of the corner a strand of techelet."

4. 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.¹In 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.²This 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],³The 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.⁴The 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.

5. Although the [absence of] one does not prevent [the mitzvah from being fulfilled with] the other, they are not considered as two mitzvot.¹In 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.²See 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.³Whether [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 generations⁴Sifre Zuta, Mechilta D'Rabbi Shimon bar Yochai related: [Numbers 15:39 states:] "And they shall be tzitzit for you." This⁵the use of the singular form of the verb והיה teaches that they are both one mitzvah.⁶teaches that they are both one mitzvah.

The [presence of each of the] four tzitzit is necessary [for the mitzvah to be fulfilled],⁷i.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.

6. How are the tzitzit made? One begins from the corner of a garment¹i.e., the end of its woven portion. - The tzitzit must be placed at the "corners" or the "fringes" of the garment. - i.e., the end of its woven portion. One ascends upward no more than three fingerbreadths from the edge,²Any 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.³This 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.⁴As 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.⁵This 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 longer⁶even 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). - even if they are a cubit or two long - it is acceptable. The term "fingerbreadth" refers to a thumbbreadth.⁷See 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;⁸Though 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.⁹The 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.

7. Afterwards, one should take one of the white strands and wind it once around the other strands close to the edge of the garment and let it go. Then one takes the strand that was dyed techelet and winds it twice [around the other strands], next to the coil made by the white strand, and then ties the strands in a knot. These three coils are called a segment.

Afterwards, one should leave a slight space, and then make a second segment using only the strand that was dyed techelet. Again, one should leave a slight space, and then make a third segment [using only the strand that was dyed techelet for this segment as well]. One should continue in this manner until the final segment, which is made of two coils of techelet and a final coil using a white strand.¹The pattern of winding the techelet mentioned by the Rambam is based on his interpretation of Menachot 39a. As the Rambam mentions in Halachah 9, it must be followed only when the tzitzit include a strand of techelet. If they do not, as in the case of our tzitzit, different principles apply.

The Ra'avad differs with the Rambam's approach and suggests a different manner of winding the coils of the tzitzit, which resembles the pattern we use today. The Rambam was aware of this approach and, in one of his responsa, explains that the method he mentioned has its source in the Talmud (Menachot, ibid.), while the other approach is of later origin. Since one began with a white strand, one concludes with it, because one should always ascend to a higher level of holiness, but never descend.²Rashi, Menachot, ibid., states that since the white strand was used first, not ending with it would appear to detract from its importance.

The principle, "one should always ascend to a higher level of holiness, but never descend," is applied in many other contexts within Torah law - e.g., Hilchot Tefillin 3:17.

Why should one begin using a white strand? So that [the coil that is] next to the corner of the garment should be similar to [the garment itself].

The same pattern is followed regarding all four corners.

8. How many segments should be made at every corner? No fewer than seven and no more than thirteen.³Menachot 39a explains that the techelet reminds one of the heavens. There are seven heavens and six spaces between them, thus resulting in a total of thirteen.

[The above] represents the most preferable way of performing the mitzvah. If, however, one wound only one segment around the strands, it is acceptable.⁴This law also applies at present, as mentioned in the following halachah. Should one wind the techelet around the majority of the [length of the] tzitzit, it is acceptable. For the techelet to be attractive, [however,] all the segments should be in the upper third of the strands, and the [remaining] two thirds should hang loose.⁵Note the Zohar, Vol. III, p. 228b, which explains the mystical significance of the division of the tzitzit into three portions.

One must separate the strands like the locks of one's hair.⁶The Shulchan Aruch (Orach Chayim 8:7) obligates one to separate the strands of the tzitzit before putting on one's garment. Note the Mishnah Berurah 8:18, which quotes the Ari zal as stating that the word ציצת is an acronym for the Hebrew words meaning, "A righteous person constantly separates his tzitzit."

9. A person who makes [tzitzit using only] white threads without using techelet⁷As mentioned in Halachot 4-5, the absence of techelet does not prevent one from fulfilling the mitzvah of tzitzit. Indeed, this is the manner in which most people fulfill the mitzvah at present. should take one of the eight strands and wind it around the others, covering one third of [the length of] the strands and leaving two thirds hanging loose.

When winding [this strand around the others], one may create segments as one does when winding the techelet, if one desires. This is our custom. If, however, one desires to wind [the strand around the others] without creating segments, one may.⁸Significantly, besides the knot with which the tzitzit are attached to the garment (Halachah 7), the Rambam does not mention tying knots in the tzitzit at all. The Shulchan Aruch (Orach Chayim 11:14) mentions the common practice in which five knots are tied on the strands, leaving four spaces, which are filled with coils in between them. There are certain authorities who combine the two opinions, tying the knots as mentioned in the Shulchan Aruch, but dividing the coils into segments as the Rambam mentions (Shulchan Aruch HaRav 11:27-28,31).

The general principle is that one should intend that one third of the tzitzit be bound, and two thirds hang loose.⁹If the tzitzit lack entirely strands which hang loose, they are unacceptable (Kessef Mishneh). There are those, however, who are not precise about this matter when [making tzitzit] with white threads [alone].

Should one wind a white thread around the majority [of the length] of the strands or should one make only a single segment,¹⁰This principle is also accepted by the opinions that do not require that the coils be divided into segments of three. Even so, for tzitzit to be acceptable, they must possess at least three coils (Mishnah Berurah 11:63,66). [the tzitzit] are acceptable.

10. Both the white strands and those dyed techelet may be made out of entwined strands.¹¹The Rambam leaves the use of entwined strands up to a person's choice. The Ra'avad objects, quoting a passage from the Sifre that requires that the strands of the tzitzit be made by entwining different threads together. Numbers 15:38 uses the expression, p'til techelet. The word p'til implies "twisted threads." See the Targum Yonaton to this verse. The Shulchan Aruch (Orach Chayim 11:2) follows the Ra'avad's view and obligates the use of entwined strands. From Chapter 2, Halachah 7, it appears that the Rambam also considered this as the common practice. Even a strand that is made from eight threads entwined into a single strand is considered as only a single strand in this context.

11. Both the white strands of the tzitzit and those dyedtechelet must be spun for the sake of being used for [the mitzvah of] tzitzit.

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

[Tzitzit] may not be made from wool which was stolen, which came from an ir hanidachat, or which came from a consecrated animal. 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. If, however, one bows down to flax which is planted, it is acceptable, because it has been changed.

12. Tzitzit that were made¹i.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."²Menachot 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.³This 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.⁴This principle is explained and illustrated in detail in the following four halachot.

13. What is implied? Should a person bring the corner of a garment which has tzitzit attached to it and sew it onto another garment, it is not acceptable. [This applies] even if that corner of the garment is a square cubit in size.

[This concept is derived from Numbers 15:38, which] states: "And you shall make tzitzit for yourselves" - i.e., [you should make them] and not [use those] which were made previously,since this would be as if [the mitzvah] came about on its own accord.

It is permissible to remove strands [of tzitzit] - whether white or techelet - from one garment and tie them on another.

14. Should one suspend the strands between two corners of the garment and tie [tzitzit on] each of the corners in the proper manner, and then separate them from each other,¹²The Rambam is speaking about the following instance: The person used long strands and placed one end of them through each of the two holes. Afterwards, using the strands from each corner that was not passed through the hole, he tied both tzitzit, and then separated them from each other. it is unacceptable.

[The rationale is] that, at the time they were tied, they were unacceptable, since the two corners were connected with each other through the strands. When the strands were cut, two tzitzit were made. This is considered as making tzitzit from those which already exist.¹³This law is based on the Rambam's interpretation of Sukkah 11a-b. Others (see Shulchan Aruch, Orach Chayim 11:13) interpret that passage as speaking about the tzitzit of a single corner. If one inserts a single long strand in the hole several times, thus producing eight strands, ties the tzitzit, and then separates the strands from each other, the tzitzit are not acceptable. This is also considered as making tzitzit from those which are already existing.

15. [The following rules apply when] a person ties tzitzit over existing tzitzit: Should [he tie the second set] with the intention of nullifying the first set, if he unties or cuts off the first set,¹⁴See Shulchan Aruch HaRav 11:24, which describes the manner in which tzitzit should be removed from a garment. the tzitzit are acceptable.¹⁵Since he intended to remove the initial tzitzit, there is nothing wrong with attaching the second one (Menachot 40b).

Should, however, [he have tied the second set] with the intention of adding [a second tzitzit, the tzitzit] are not acceptable even though he cuts one of them off.¹⁶According to the Rambam, it does not matter which tzitzit he removes. For the tzitzit to be acceptable, both sets have to be removed, and then a single set retied. When he added the second tzitzit, he disqualified both sets¹⁷By adding the second set, he transgresses the prohibition against adding to the mitzvot of the Torah. Therefore, both sets of tzitzit are disqualified. The Ra'avad and the Ashkenazic authorities do not accept the Rambam's decision. They maintain that while both sets of tzitzit are hanging from the garment, their existence is not considered at all significant. It is as if they do not exist at all. Therefore, by removing the extra set, one is not making tzitzit from ones which previously exist. On the contrary, one is bringing an acceptable set of tzitzit into existence.

The Shulchan Aruch (Orach Chayim 10:6) accepts the Rambam's view. The Ramah, however, follows the other opinions., and when he unties or cuts off the additional one, the remaining one is [disqualified because it involves] making [tzitzit] from those which are already existing, since the manner in which it existed previously was not acceptable.

16. Similarly, all the tzitzit of a garment are unacceptable¹⁸The Rambam's statements have raised questions. Though all commentaries agree that the three tzitzit made when the garment had only three corners are unacceptable, the question revolves around the fourth corner. Why is the tzitzit made upon it disqualified? When it was made, the garment already had four corners. On this basis, the Magen Avraham (10:6) rules that, indeed, the fourth tzitzit is not disqualified and may remain.

[in the following instance]: A person placed tzitzit on a garment that had three corners.¹⁹Tzitzit are required only on a garment with four corners, as stated in the proof-text quoted from Deuteronomy and mentioned in Chapter 3, Halachah 1. afterwards, he made the garment a fourth corner and placed tzitzit on it. [This is also excluded by the commandment, Deuteronomy 22:12:]²⁰There is a slight difficulty with the Rambam's statements: In this halachah he cites the verse from Deuteronomy as a proof-text, while in Halachah 13 he cited a verse from Numbers. "Make braids," [which implies that one may not use those] which were made previously.

17. A garment should not be folded in half, and then tzitzit hung on the four corners of the folded garment,²¹Although in its present state, the garment has four corners, unless it is sewn it is possible that the folds will open and the position of the corners will change (Menachot 41a). Note the Ramah (Orach Chayim 10:6), who quotes a difference of opinion where the tzitzit should be placed during the time the garment is folded. Because of this difference of opinion, Shulchan Aruch HaRav 10:13 suggests not wearing such a garment unless it is sewn closed. unless one sews it along [one] side entirely. [It is sufficient, however, to sew it] on one side alone.²²Our translation follows the explanation of the Beit Yosef (Orach Chayim 10). Note, however, the explanation of the Be'ur Halachah 10.

18. [The following rules apply] if the corner [of the garment] to which the tzitzit were attached is torn off the garment: If more than three fingerbreadths were torn, it may be sewed back in its place.²³When the torn portion is three fingerbreadths long, it is considered as the "corner" of the garment. Therefore, the tzitzit are considered to be attached to a significant portion of the garment and need not be untied before the corner can be sewn back on the garment (Nimukei Yosef, Menachot 40b). The commentaries note the apparent contradiction between this law and Halachah 13, which forbids one to sew a piece of a garment to which tzitzit are attached to another garment. The commentaries differentiate between these two laws, explaining that there is a difference between a piece of fabric from another garment (Halachah 13) and a portion of the original garment which was detached (the present halachah). The Turei Zahav 15:3 does not accept this distinction, and maintains that even attaching a piece of the original garment is unacceptable. The later authorities suggest following this stringency.

If less than three fingerbreadths were torn off, it should not be sewn back.²⁴A portion of a garment less than three fingerbreadths long is not considered significant. Therefore, the tzitzit are no longer considered to be attached to part of the garment. Accordingly, when this fragment is sewn back to the garment, the tzitzit attached to it will be disqualified, based on the principle that one must make tzitzit and not use those existing previously. If, however, one untied the tzitzit, one may sew the detached corner back onto the garment, and then attach new tzitzit to it (Rav David Arameah).

The Kessef Mishneh quotes Rav Amram Gaon as stating that, if such a small portion was detached from the garment, tzitzit may never be attached to the garment again. The Shulchan Aruch (Orach Chayim 15:4) suggests following this more stringent view if possible.

If the portion of the garment is between [the hole through which] the tzitzit [are attached] and the end of the garment, it is acceptable, even though only the smallest portion of the fabric remains.²⁵Although initially the tzitzit had to be positioned a certain distance above the end of the garment, as mentioned in Halachah 6, after they were attached to the garment in the proper manner, there is greater leniency (Menachot 42a). The Ramah (Orach Chayim 11:10) suggests sewing a border around the hole through which the strands are placed so that it will not tear.

Similarly, if the [length of the] strands of the tzitzit was reduced,²⁶For example, they became torn. Based on Menachot 38b, the Rabbis have offered two interpretations of "enough to tie a loop":

a) enough to tie a loop around all the strands of the tzitzit;

b) enough to tie a loop around the strand itself.

The grammatical construction of the Rambam's statements indicates - albeit not definitely - that he favors the latter view.

(Note the Be'ur Halachah 12, which states that the measure "to tie a loop" surely does not exceed four centimeters.)

The Rambam maintains that even if the majority of all the strands of the tzitzit were cut off, as long as "enough to tie a loop remains," the tzitzit are acceptable. If, however, both ends of one long strand are cut off entirely, the tzitzit are not acceptable. Rabbenu Tam does not accept this decision and requires that at least two entire strands remain their full length. (See Shulchan Aruch, Orach Chayim 12:1.) The later authorities, particularly in the Ashkenazi community, suggest following Rabbenu Tam's view. it is acceptable, as long as enough of the strand remains to tie a loop. Should, however, even a single strand be torn off [from the place to which it is attached to the garment], it is no longer acceptable.²⁷See Turei Zahav 12:3.