סימן ט - איזה בגדים חייבים בציצית ואיזה פטורים מציצית ובו ט' סעיפים

Recording: Seifim 1–9

1. One verse says: "ונתנו על ציצית הכנף פתיל תכלת" ("They shall put on the tzitzis of the corner a thread of techeiles") (Bamidbar 15:38).

There is no need to say "the corner," for it was already said: "ועשו להם ציצית על כנפי בגדיהם" ("They shall make themselves tzitzis on the corners of their garments") (Bamidbar 15:38).

Why then does the verse say "the corner"? To teach you that the tzitzis must be made specifically of the same kind as the corner^[1],

so that if the tallis is of silk, the tzitzis must be made of silk.

And another verse says: "לא תלבש שעטנז צמר ופשתים יחדיו" ("You shall not wear shaatnez, wool and linen together") (Devarim 22:11), "גדילים תעשה לך על ארבע" ("Make yourself twisted threads on the four," etc.) (Devarim 22:12),

which implies that the tzitzis are made specifically of wool or of linen^[2].

How is this resolved? Tzitzis of wool or of linen exempt both a tallis of wool or linen and a tallis of other kinds^[3],

and about this it is said: "צמר ופשתים [גדילים] תעשה לך" ("Wool and linen [twisted threads] make for yourself") (Devarim 22:11–12).

But tzitzis of other kinds exempt only a tallis made of the same kind as the tzitzis,

such as tzitzis of silk on a tallis of silk, and of hemp on a tallis of hemp.

2. Although the thread of techeiles spoken of in the Torah is wool dyed with techeiles dye, by Torah law it is nevertheless attached even to a linen tallis, because shaatnez was permitted in tzitzis^[4].

But the Sages forbade it on a linen tallis, as a decree lest it also be attached to a night garment^[5], so that one would be wearing shaatnez where there is no mitzvah.

Even tzitzis of linen are forbidden on a linen tallis, as a decree lest one also attach techeiles to it^[6].

Therefore one should not make a linen tallis at all, since it is entirely exempt from tzitzis.

When does this apply? When techeiles was available.

But nowadays, since techeiles is not available and the decree lest one attach techeiles to a linen tallis has no place,

if he has no choice but a linen tallis, one may permit attaching tzitzis of linen to it, and he may also recite the blessing over it^[7].

If he wishes, he may make corners of leather and attach tzitzis of wool to it^[8]; see Yoreh De'ah, Siman 300, seif 5.

3. It is proper to take care not to attach tzitzis of linen even to a garment of any other kind^[9], as a decree lest one also attach them to a garment of wool.

But if he has no choice but tzitzis of linen, it is permitted, as explained^[10] regarding a linen tallis.

4. ^{[Kuntres Acharon 1]} Some say that tzitzis of wool and linen exempt garments of other kinds only if the tzitzis are wool and linen together, that is, two threads of techeiles and two threads of linen^[11], as it says: "צמר ופשתים יחדו גדילים תעשה לך" ("Wool and linen together, make for yourself twisted threads") (Devarim 22:11–12).

But tzitzis of wool alone or of linen alone exempt only their own kind.

Although this is not the custom, for tzitzis of wool are attached to a silk tallis,

nevertheless every God-fearing person should be stringent for himself and make tzitzis of silk on a silk tallis, and likewise with all other kinds.

And because some say that any garment not of wool or linen is not obligated in tzitzis at all by Torah law, but only by rabbinic ordinance^[12],

whoever wishes to fulfill this mitzvah in the choicest way should take care to have a tallis gadol and a tallis katan of white wool, and attach to them tzitzis of white wool.

In this way he fulfills the mitzvah of tzitzis without any doubt.

5. A tallis whose warp is wool and whose weft is silk or other kinds, or the reverse, has no remedy according to those who say that tzitzis of wool do not exempt garments of other kinds,

for he cannot attach tzitzis of wool to it, since other kinds are mixed in it, nor tzitzis of other kinds, since wool is mixed in it.

Therefore no God-fearing person should wear such a garment at all.

Those who are accustomed to attach tzitzis of wool to a silk tallis should also attach tzitzis of wool to this tallis.

Nevertheless, it is proper not to recite the blessing over a tallis that has silk threads mixed in it if its tzitzis are of wool,

and all the more so if it is entirely of silk or other kinds and the tzitzis are of wool.

Rather, he should recite the blessing over another tallis and thereby exempt this one too.

^{[Kuntres Acharon 2]} But if the tzitzis are of the same kind as the tallis, such as silk on a silk tallis and hemp on a hemp tallis, he may recite the blessing over it^[13].

6. All this applies to a tallis with wool threads mixed with threads of other kinds.

But if unspun wool was mixed with silk or other unspun kinds, and a tallis was made of them^[14]:

if the majority is wool, he should make tzitzis of wool.

If the majority is of other kinds, one may make tzitzis of other kinds.

If half and half, he should make tzitzis of wool, because they exempt all garments, even of other kinds.

But according to those who say that tzitzis of wool do not exempt other kinds, this tallis has no remedy.

Therefore no God-fearing person should wear such a tallis.

7. All four tzitzis must be made of only one kind.

For example, on a silk tallis he should not attach some tzitzis of wool and some of silk,

because it may be that the Torah said tzitzis of wool or linen exempt all kinds only when all the tzitzis are made of them.

But if some tzitzis are of the kind of the tallis and some of wool or linen, perhaps the Torah did not command this, and it is a doubtful disqualification by Torah law.

8. Throughout the Torah, unqualified "wool" means only sheep's wool.

That of goats is called "down."

That of camels and hares, although called wool, is never called wool unqualified, but only with a qualifying word^[15]: camel wool, hare wool.

Therefore tzitzis made of them do not exempt the tallis unless the tallis is of the same kind as the tzitzis, as with the law of tzitzis made of other kinds.

For regarding tzitzis the Torah writes unqualified "wool": "צמר ופשתים יחדיו גדילים תעשה לך" ("Wool and linen together, make for yourself twisted threads") (Devarim 22:11–12).

9. Some say that since we learned from the Torah that the tzitzis must be made of the kind of the corner, their color too must be that of the corner,

so that if the tallis is red one attaches red tzitzis to it, and if it is green one attaches green tzitzis.

Others say the Torah was particular only about the substance of the tzitzis, that it be the same kind as the substance of the tallis, but was not at all particular that the color match that of the tallis.

This is the halachah, and this is the custom in these countries: to make white tzitzis even on dyed garments.

And because our Sages said that the Holy One, blessed be He, wrapped Himself like a sheliach tzibbur^[16], and it is written: "לבושיה כתלג חיוור" ("His garment was white as snow") (Daniel 7:9),

it is fitting for anyone careful in his deeds to make his tallis katan and gadol white as well, so that he fulfills the obligation according to all opinions when he makes the tzitzis white.

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Notes

1. Of the same kind as the corner: It would have been enough to write "they shall put on it," and the extra word "the corner" is expounded: the kind of the corner, so that the threads are of the same kind as the garment.

2. Wool or linen: The placing of "twisted threads" next to "you shall not wear shaatnez" teaches that the twisted threads are of that same wool and linen.

3. Other kinds: These are Rava's words: "כתיב הכנף מין כנף וכתיב צמר ופשתים, הא כיצד? צמר ופשתים פוטרין בין במינן בין שלא במינן, שאר מינין במינן פוטרין, שלא במינן אין פוטרין" ("It is written 'the corner', the kind of the corner, and it is written 'wool and linen'. How so? Wool and linen exempt both their own kind and other kinds; other kinds exempt their own kind and do not exempt what is not their kind") (Menachos 39b).

4. Permitted in tzitzis: "You shall not wear shaatnez" and "make yourself twisted threads" were placed side by side to teach that the positive command of tzitzis overrides the prohibition of shaatnez.

5. A night garment: A garment set aside for night is exempt from tzitzis (below, Siman 18), so there is no mitzvah there to override the prohibition.

6. Lest one attach techeiles: The Rebbe refers to this line and writes: "ולפלא שאינו מזכיר פוסקים המובאים בשו"ע או"ח סוף סי' [ט'] ויעו"ש בשו"ע לרבנו הזקן ובספרים שהובאו בשערי תשובה, ומהם שאין מתירים אפילו בשעת הדחק משום גזירה דשמא יטיל חוטי צמר בטלית של פשתן" ("It is surprising that he does not mention the poskim brought in Shulchan Aruch, Orach Chaim, end of Siman ^[9]; see there in the Shulchan Aruch of the Alter Rebbe and in the works cited in Sha'arei Teshuvah. Some of them do not permit it even under pressing circumstances, because of the decree lest one attach wool threads to a linen tallis") (Igros Kodesh, vol. 11, no. 3400). In the letter after it: "וכיון דלא גזרינן גזירה לגזירה הרי לדיעה זו מוכח דאיסור הטלת חוטי צמר בטלית של פשתן הוא דאורייתא" ("Since we do not make a decree upon a decree, it follows according to this view that the prohibition of attaching wool threads to a linen tallis is from the Torah") (ibid., no. 3419).

7. Recite the blessing: In Piskei HaSiddur: "לדברי הכל אין לעשות טלית של פשתן כלל. ובשעת הדחק הגדול יעשה בה ציצית של פשתן טוויות ושזורות לשמן כהלכתן. ויוכל לברך עליהן. וכן בטלית קטן" ("According to all opinions one should not make a linen tallis at all. Under great pressure he should make on it tzitzis of linen, spun and twined for their purpose as the law requires, and he may recite the blessing over them. So too with a tallis katan") (Laws of Tzitzis in the Siddur).

8. Corners of leather: The tzitzis hang on a corner of leather and not on the linen, and wool and leather are not shaatnez.

9. Any other kind: Here it is only "proper to take care," unlike the prohibition on a linen tallis in the previous seif.

10. As explained: Above, seif 2.

11. Two threads of techeiles: This is the view of the Maharam of Rothenburg, brought by the Beis Yosef, and all the poskim disagree with him (Kuntres Acharon 1). It is therefore only a practice for the God-fearing person to take on himself.

12. Rabbinic ordinance: This is the approach of the Rif and the Rambam. But according to Tosafos, the Rosh and those with them, of whom the Rema wrote "this is primary," it is obligated by Torah law (Kuntres Acharon 1).

13. Recite the blessing: "Even according to the Rif and the Rambam, for whom other kinds are rabbinic, one recites the blessing over them, as one does over every rabbinic mitzvah" (Kuntres Acharon 2).

14. Unspun: Such as felt made of mixed fleece, with no whole thread of any one kind, so one goes by the majority; unlike the spun threads of the previous seif, where each thread stands out by itself.

15. A qualifying word: An added word that defines the noun. They are therefore not included in the Torah's unqualified "wool."

16. Sheliach tzibbur: "מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה" ("This teaches that the Holy One, blessed be He, wrapped Himself like a sheliach tzibbur and showed Moshe the order of prayer") (Rosh Hashanah 17b).