The Mitzvah of Tzitzits

[muman613]

I moved the discussion of Tzitzits from White Israelites Baal Teshuva thread here...


Tzitzits also allow one to perform additional commandments during Shema:

http://www.torah.org/advanced/mishna-berura/S24.html

Siman 24 . The Manner of Wearing the Tzitzis and its Reward and Punishment


24:1. If a man does not wear a four-cornered garment, then he is not obligated to wear Tzitzis. But it is good and proper for every person to be careful to wear a "tallis katan" [the small garment with tzitzis that is worn under a shirt] all day, (1) in order that he remember the commandments every second. This is why each corner has five knots representing the five Books of the Torah, and the garment has four corners so that in any way one turns, one remembers [the commandments]. And it is proper to wear this garment (2) over one's clothes. At the very least, one should be careful to wear tzitzis (3) for prayer.


MB 1: In order that he remember etc. - An example of this concept: When a person reminds his friend to do something, and the friend ties a knot in his belt to help him remember.


MB 2: Above one's clothes - See the Mishnah Berurah Siman 8 [MB 25 & 26, where he emphasizes the importance of wearing tzitzis hanging outside of one's clothes].


MB 3: For prayer - [i.e. the Amidah] and also when reciting the Shema. The Zohar in Parshas Shelach says that one who recites the Shema without tzitzis is giving false testimony about himself, for he reads the commandment of tzitzis and is not fulfilling it. The Hayye Adam writes that it is not good that the masses pray without a "tallis gadol" [large Tallis] when travelling; for usually the "tallis katan" [worn under the clothes] is not made properly according to all the relevant halachos, and so one cannot properly recite the blessing [over the mitzvah of tzitzis] on it, and also, people sleep in the "tallis katan" at night - see the MB on Siman 8 Paragraph 16 [which deals with the question of whether one can make a bracha over tzitzis that he slept in, and concludes that one should not]. [So one who travels without his "tallis gadol" cannot fulfill the mitzvah of reciting a bracha on tzitzis.]


24:2. It is a mitzvah to grasp the tzitzis (4) with the left hand, over the heart, when reciting the Shema. This is hinted by the verse: "And these words shall be ... (5) upon your heart." [Devarim 6:6]


MB 4: With the left hand - In the writings of the AR"I Z"L it is written that one should grasp the tzitzis between the ring finger and pinky, and when one reaches the paragraph which contains the commandment of tzitzis [i.e. the third paragraph of Shema] he should also grasp them with his right hand and look at them, and they should remain in his hand until he reaches the words "ne'emanim venechamadim la'ad" ["faithful and delightful forever" - contained in the paragraph following the Shema], and then he should kiss the tzitzis and release them.


MB 5: Upon your heart - and the heart is on the left side. And this mitzvah [of tzitzis] saves a person from sin, as it is written [Bamidbar 15:39-40] [about the tzitzis: "and you shall see them and remember ...] and you shall not stray [after your heart and after your eyes] ... So that you remember ... and you shall be holy." And even though no other mitzvah has this ability to save a person from his evil inclination, tzitzis are more effective than the average mitzvah, as demonstrated by the story in Menachos 44a of a certain man etc. [who was about to fall into sin when he was reminded by his tzitzis at the last minute; see the gemara.]


24:3. It is good to look at the tzitzis [i.e. the strings] when putting on the tallis, (6) at the time that he is saying the bracha.


MB 6: When saying the bracha - as it is written [Bamidbar 15:39] "and you shall see them and you shall remember" - seeing leads to remembering, and remembering leads to action.

Assaf Bednarsh sha-24.4

Siman 24: The Manner of Wearing Tzitzis, and its Reward and Punishment (continued)


24:4. There are those that are accustomed to look at the Tzitzis when reading the verse (in Shma) of "Ure'isem oso" (and you shall see it) and to place them (7) on the eyes, and this is a fine custom and shows love for the Mitzvah. {Rema: There is also a few that have the custom to kiss the Tzitzis when they look at them - all customs demonstrating love for the Mitzvah.}


MB 7: On the eyes - It is found in the names of the earliest commentators, that anyone who passes the Tzitzis over his eyes when reading the section of Tzitzis (the third section of Shma) is guaranteed not to go blind. Blind men should hold the Tzitzis while reciting Shma even though it says "and you shall see it," because others can see them, but blind men should not pass the Tzitzis in front of their eyes so as not to make a joke out of it.


24:5. When looking at the Tzitzis (while reciting Shma) one should look at the two Tzitzis that are on the front of the garment because they have ten knots as a reminder for the (8) "Ha-va-yos" and there are also 16 strings, and (together) with the ten knots this totals 26 like the numerical value of the name of G-d (Yud, then Hei, then Vov, then Hei). [Letters in Hebrew have numerical value, the first ten running from one to ten, the next from ten to 100, etc. Yud is the tenth letter of the alef- bais, Hei is five, and Vov is 6. 10+5+6+5=26. -- YM]


MB 8: "Ha-va-yos" - this means the countings [The "countings" are words that refer to different attributes of G-d. There are 10 of these words. The first seven of these countings are well known because they recited by many people after the counting of the Omer. By using seven of the phrases in pairs we get 49 pairs of phrases, one for each night of the Omer. However, there are 10 of these phrases.] that are tied and attached one to the other.


24:6 The punishment for ignoring the Mitzvah of Tzitzis is very great and it says (Iyov [Job] 38:13) about this "to grasp the corners of the earth etc." (the end of the passage is "and to shake the evil people from it." Rashi explains that this means that the way people shake the corners of their Tzitzis, so also will G-d "shake" the earth and remove the evil people from it.). (9) Those that are careful about the Mitzvah of Tzitzis will merit to see the Divine Presence.


MB 9: Those that are careful about the Mitzvah of Tzitzis - There is a Mitzvah to make a beautiful Tallis and beautiful Tzitzis. The same is true for all other Mitzvos that we should make them as beautiful as possible, as it says "This is my G-d and I will beautify Him" - [which the Rabbis explain as] "Become beautiful in front of Him with Mitzvos." However, it is forbidden to embroider phrases from the Torah in the Tallis, but nevertheless, if it was already embroidered it is permissible to make a blessing over it. Even on tapestries we don't give permission in advance to embroider words of Torah on them.

Binyamin Rudman sha-25

My, how time flies! We have now completed the Laws of Tzitzis, the fringes on the corners of our garments, and are now moving forward into the laws of Tefillin, the phylactories that men wear on their left arm and head during morning prayers. G-d willing, I should be a married man by the time we finish. To all those women getting bored out there: we will soon reach Halachos with practical implications for you!

Again, it is a great honor and pleasure to be working on this list, and to watch it grow at an astounding rate. I know that this would be impossible if not for the efforts of certain individuals from NY to Philadelphia, across the country and around the world, who have publicized this list to their friends; I would like to thank them again for their assistance. -- Yaakov Menken

[muman613]

WHY DO WE WEAR TZITZIT?
By: Rabbi Eliezer Kessler

The mitzvah of Tzitzit is a unique one. The Torah commands us to attach Tzitzit to any four cornered garment that we wear yet it never once commands us to wear one. Moreover, since this is the case, why then do we specifically make it a point to wear a tallit during tefila and a tallit katan all day long, both of these being four cornered garments with Tzitzit?

As we know from the pesukim of Shema, the Torah clearly states the reason for this mitzvah. Regarding the tzitzit it says, “. . . and you will see it and you will remember all the mitzvot and you will do them”. The Sefer Hachinuch explains how tzitzit has the power to be a reminder. Wearing tzitzit is much like a person wearing the badge of a king on his clothing. As long as that badge is worn, it stands as a reminder to that person that he is a servant of the king and that thought stays with him all day long.

In a more esoteric way, the Sefer Hachinuch relates how the numeric value of the Hebrew word tzitzit, which is 600, plus the sum of the eight strings and five knots which make up each tzitzit, equal the total number of mitzvot in the Torah, 613. Thus, wearing a garment with tzitzit is like being enveloped in all 613 mitzvot, the entire Torah.

An additional aspect to this is found in Halacha. In order to fulfill the mitzvah of tzitzit properly, a person should keep two tzitzit in front of himself and the other two in back at all times. This is in order to always be surrounded by mitzvot. Parenthetically, this is the reason we have an atara, a “crown” or “collar”, on our tallit. The tzitzit that are in the front have more holiness, as they serve the front of the body. Therefore, in order to know which side of the tallit is the front, the atara is sewn along one side, usually consisting of a decorated strip of fabric or several rows of small silver ornaments in order to beautify the mitzvah.

There are two quotes in the Gemara that really drive home the reason to wear a garment with tzitzit at all times. In the first, the Gemara tells of a certain Rav Ketina who purposely wore garments that did not require tzitzit on them. He encountered an angel who told him that he was not doing the proper thing. Indeed, the angel told him that although one who does not wear a garment with tzitzit has technically not transgressed the mitzvah and therefore, is not punished directly; nevertheless, when Heavenly Wrath is forthcoming he becomes more vulnerable to it, as he is lacking the extra protection that the mitzvah of tzitzit would afford. The second Gemara relates that one who is conscientious in performing the mitzvah of tzitzit will receive the great reward of being able to greet the countenance of the Divine Presence at the end of his days.

May we all strive to embrace the message inherent in the mitzvah of tzitzit: to always remember Hashem at every moment and to always keep His mitzvot foremost in our hearts and minds.

[muman613]

The importance of wearing TzitTzits:

http://ravkooktorah.org/SHLACH64.htm

Shlach: The Third Passage of Shema

Every evening and morning, we say the Shema, Judaism's supreme declaration of monotheistic faith. In the first passage, we accept upon ourselves the yoke of God's sovereignty. And in the second, we accept God's commandments. Interestingly, the Sages added a third paragraph to the Shema — the passage commanding us to wear tzitzit (tassels) on the corners of our garments (Num. 15:37-41). Why did they decide to add this particular paragraph, out of the entire Torah, to the central prayer of Judaism?

Six Themes

The Talmud in Berachot 12b explains that the passage of tzitzit contains not one, but six major themes:

* The mitzvah of wearing tzitzit on our garments;

* The Exodus ('I am the Lord your God, who brought you out of Egypt');

* Accepting the mitzvot ('You will thus remember and keep all of My commandments');

* Resisting heresy ('You will not stray after your hearts');

* Refraining from immoral and sinful thoughts ('and after your eyes');

* Eschewing idolatry ('which have led you astray').

Is there a common motif to these six themes? Most are indeed fundamental concepts of Judaism, but what is so special about the mitzvah of tzitzit, more than the other 612 commandments?

Spiritual Focus

This mitzvah in fact does contain a fundamental message. It touches on the basic issues of life: how do we realize our spiritual potential? How can we truly fulfill ourselves as human beings?

As Maimonides wryly noted, the philosophers composed numerous volumes and entire libraries trying to answer these questions. Despite their efforts, they failed to exhaust the topic. The Talmudic sages, on the other hand, succeeded in encompassing the subject by revealing its essence in one pithy statement: "Let all your deeds be for the sake of Heaven" (Avot 2:12).

Human perfection is attained by establishing a worthwhile spiritual goal for all of our efforts and activities in life. Once we have set our spiritual focus, we need to direct all of our aspirations, wants and actions according to that objective. Then we will be complete in all aspects and levels of our existence.

This is the message of tzitzit. The sky-blue techelet thread reminds us of the heavens and the Throne of Glory. The soul's external expressions — character traits, emotions and actions — are like a garment worn on the outside, over the body. We need to connect all of these outer manifestations to our inner spiritual goal, our tachlit, in the same way that we tie our outer clothes with the special thread of techelet.

The Exodus from Egyptian bondage expands on this theme. We are no longer slaves, subjected to physical and moral repression. A slave cannot set goals for his life and actions — they are not under his control. But we were liberated from slavery, are we are free to elevate ourselves and aspire towards our spiritual calling.

The acceptance of practical mitzvot perpetuates the same message. All of our detailed actions should connect with our overall objective. Thus, we attain completion in all aspects of our existence: our intellect, emotions and conduct.

Avoiding the Pitfalls

While the first three themes in the passage of tzitzit teach us how to fulfill the maxim, "Let all of your deeds be for the sake of Heaven," the last three themes deal with avoiding three obstacles to this guideline.

The first pitfall is heresy. The fear of all-inclusive commitment, the desire to avoid moral responsibilities, can lead to denial of God or His Oneness. The path of heresy means abandoning elevated goals and rejecting ethical aspirations. Without a comprehensive objective and direction, the soul naturally seeks some other occupation. Lacking an overriding goal, the soul is tossed and flung like flotsam in the ocean, pulled by any internal or external lure. This leads to the second pitfall: attraction to base and corrupt actions.

In the end, however, a self-indulgent lifestyle leaves the soul with feelings of horrible emptiness. The soul recognizes that a life without meaning is a contradiction to its very essence. But since it has already lost its rational beacon by rejecting the light of truth, the soul seeks purpose and meaning in foreign cultures. It tries to find spiritual sustenance in broken cisterns, in idolatrous worship.

Thus, we see that this short passage includes the fundamental themes of Judaism. It describes that which gives our lives meaning and direction, and the major obstacles that can lead the soul astray. It is a fitting conclusion to our acceptance of God's kingship in the Shema prayer.

I suggest all Jews, regardless of their observance level, go out and buy a few  Tallit Katan (Garment used to wear the fringes) and wear them every day.... It reminds you of your Jewishness, and helps prevent you from going astray...

[muman613]

There is a wisdom that one who keeps the command of Tzit-tzits is 'as if' he has kept all 613:

http://www.chabad.org/library/article_cdo/aid/927994/jewish/Laws-of-Tzitzit.htm

We are told that the mitzvah of tzitzit is equivalent to all the mitzvot, because it reminds us of all of them.1 As Rashi explains,2 the gematria (numerical value) of the word tzitzit (ציצית) is 600. Six hundred, plus the five knots and the eight strands, equals 613, which is the number of the mitzvot.

Our sages say that one who fulfills this mitzvah properly merits to have a wife and children.3 He is also protected from sin,4 and in that merit he is assured that he will see the face of the Shechinah (Divine Presence).5

This mitzvah is not an obligatory one. Only when one is wearing a garment of four (or more) corners is he is required to affix tzitzit to the corners. If he is not wearing such a garment, he does not transgress by not wearing tzitzit.

Despite this, an angel taught Rabbi Ketina6 that at times of divine wrath, G‑d punishes people for not assiduously pursuing mitzvot, even those who choose not to wear a four-cornered garment in order to exempt themselves of this special mitzvah. For this reason, it is proper that men and boys wear a four-cornered garment, with tzitzit affixed to it, every day. This garment is called a tallit katan (“small shawl”), or simply tzitzit.

In fact, according to the master Kabbalist the Arizal, it is proper to wear the tallit katan at all times, even at night7—although halachically a “night garment” is exempt from tzitzit.8

As the laws of tzitzit are quite extensive, this article will focus on some of the more common issues. In addition, we will address the laws of the tallit katan rather than the laws of the tallit gadol (the larger tallit worn only for prayers).9