Sources: Igros Kodesh, vol. 13, no. 4682; vol. 6, no. 1722; vol. 6, no. 1800; vol. 3, no. 407.
In the Alter Rebbe's Shulchan Aruch: Orach Chaim, Siman 11, seif 3.
1. The Prevalence of Machine-Made Tzitzis
Today’s discussion focuses on the production of tzitzis—ritual fringes—by machine. Most of the small tallesim—prayer shawls—that are commonly available today, especially those given to children, are made with machine-produced tzitzis. This widespread practice has led to a variety of opinions among rabbinic authorities regarding the permissibility and status of such tzitzis.
2. Historical Precedents During Times of Crisis
The issue of machine-made tzitzis is not new. For example, during the early days of the war in Russia, countless Jews were scattered across the country and it became impossible to provide them with their religious needs, including tefillin. Due to these difficulties and import restrictions, Jewish communities organized factories where Jews themselves would work. In these factories, they produced not only essential items but also tzitzis for those in need.
The specific group or organization that produced these kosher tzitzis at that time is not known to me. However, considering this took place in the years Taf-Reish-Ayin-Hei (5675) , Ayin Vav—around 1915–1916—in Russia, it is clear that this was not the same group or method used today. The earlier group was more broadly accepted out of necessity, and even if their process was functional, it was different from current standards.
3. The Rebbe’s Approach to Drawing Halachic Conclusions from History
The Rebbe explains that we cannot derive a halachic precedent from what was done during those difficult times simply because they used a particular method then. Instead, we must follow the standards and practices in use today. The fact that something was permitted or relied upon in a time of crisis does not automatically justify its use under normal circumstances.
4. Rabbinic Opinions on Machine-Made Tzitzis
A rav asked the Rebbe whether to publish the opinion of those who forbid machine-made tzitzis. The Rebbe writes that several of the great later authorities are stringent on this, as is known from the responsa Divrei Chaim, Maharam Ash and Machazeh Avraham. On the other hand, several later authorities were lenient and permitted them: see the responsa Chessed L'Avraham and Tiferes Yosef, and above all the practical ruling of the Rebbe Rashab.
5. The Stance of Chabad Rebbeim on Stringency and Public Policy
The most important point according to the Rebbe is that since the Rebbe Rashab's ruling was for actual practice, as the Previous Rebbe related, in the Rebbe's opinion it is not worthwhile to decide for either side. In fact, the Rebbe Rashab specifically permitted their use so people would have access to kosher tzitzis. Moreover, if one publicly declares them forbidden, people may say that this is only a stringency, and then that the other details he writes on the subject are also only stringencies and enhancements.
The Rebbe therefore advises staying away from making absolute declarations about prohibition or permissibility in this area unless one has clear authority and communal consensus.
6. Practical Guidance for Today’s Practice
The Rebbe writes in another letter that using machine-made tzitzis was not considered an outright prohibition at that time because there were no better alternatives available. This does not constitute a permanent ruling (hora’ah) for all times. If you have a pair of tzitzis made by machine, you should not say they are invalid or forbidden; nor should you claim they are ideal.
The proper approach is to strive for hand-made (yad) tzitzis, rather than relying on machine production when possible.
7. Differences Between Hand-Made and Machine-Made Tzitzis Today
I am not familiar with every detail of modern manufacturing processes, but I do know that children’s garments are often very small and require careful checking—not always done thoroughly—so extra caution is needed regarding their kashrus status. The main difference between hand-made and machine-made today lies especially in how the strings are tied and finished.
This difference can affect durability: hand-tied strings tend to last longer than those produced by machines, which may unravel more quickly—especially when worn by active children.
8. Increased Awareness and Stringency in Recent Years
I believe that over recent years people have become more careful about ensuring even children’s small garments have properly made hand-tied tzitzis. Even if sometimes the strings themselves may not be as strong as desired, this increased attention reflects a broader trend toward stringency—particularly regarding how the strings are tied and maintained for durability and halachic integrity.