In Parashas Noach we find that Shem, our forbear, took pain to preserve the modesty of his drunken father, Noach, by covering him with a garment. According to the Midrash quoted by Rashi (Bereishis 9:23), the Jewish people were rewarded with the mitzvah of Tzitzis on account of this virtuous deed.
The Midrash shines a spotlight on the garment of the mitzvah so we will focus the present article on the issue of Tzitzis. Which garments need Tzitzis strings? Should one wear a Tzitzis garment? What is the difference in this matter between night and day? These, among other questions, are discussed below.
The Obligation of Tzitzis
The Torah requires that one affix Tzitzis to four-cornered garments that he wears. According to the halachah, one must wear Tzitzis only if he wears a four-cornered garment. There is no obligation to purchase a four-cornered garment for this purpose.
Nevertheless, the practice has developed to wear a four-cornered garment and hence bring upon oneself the obligation of Tzitzis. The source of this practice is a Talmudic teaching relating (Menachos 41a) how Rav Katina wore special clothes in order to avoid wearing a four-cornered garment, and was harshly rebuked for this practice. He responded, “Is there a punishment for not fulfilling a mitzvas asei?” In reply he was told that it is improper to take steps to avoid performing a mitzvah.
Moreover, the Gemara adds that in a period of Divine anger, one is punished for intentionally avoiding a mitzvas asei, including refraining from wearing a four-cornered garment.
Tosafos (Arachin 2b) writes that this punishment only applied at the time when most people wore four-cornered garments. A person then had to obtain special clothes to avoid wearing Tzitzis, and this avoidance of mitzvah performance is criticized by Chazal. However in a time when people do not generally wear four-cornered garments, there is no punishment for not fulfilling this mitzvah.
Today, when most people are careful to wear the Tzitzis garment, it therefore becomes mandatory to do so – both by force of the custom, and in order to avoid the possible punishment for this. We even find that those meticulous in the matter strive to refrain from walking four Amos without Tzitzis (Mishnah Berurah 8:1). Shut Tzitz Eliezer (14:49) writes that one should leave one’s Tallis Katan on, even when suffering from the heat.
Which Garments are Obligated
It is important to clarify which garments need Tzitzis strings, and which do not.
The Gemara in (Menachos 39b) cites an important dispute between Rava and Rav Nachman as to which kinds of garments require Tzitzis.
Rav Nachman (based on the opinion of Rabbi Yishmael) maintains that the mitzvah applies only to garments made of wool or linen – and not to garments made of other materials. This is derived from the juxtaposition of the mitzvah of Tzitzis to the prohibition of sha’atnez – the combination of wool and linen. However, there is a requirement of Tzitzis for other materials on a de-rabanan level – by rabbinic enactment.
Though accepting the association between Tzitzis and sha’atnez, Rava reaches a different conclusion. According to his opinion, the mitzvah of Tzitzis applies to all garments. Generally a garment requires Tzitzis made from the same material as the garment itself, but strings made from wool and linen may be used as Tzitzis for garments of all materials.
Wearing Wool or Cotton
Many rishonim follow the opinion of Rav Nachman, according to which only garments made of wool and linen need Tzitzis according to Torah law. This view is adopted by the Shulchan Aruch (Orach Chaim 9:1). The Rema, however, cites Rava’s position, obligating all garments at the level of Torah law (This is based on the ruling of Tosafos, Menachos 39b, and a number of rishonim.).
Therefore, many authorities strongly recommend wearing a woolen garment with Tzitzis, thereby fulfilling the mitzvah on a Torah level. Indeed, the Radbaz (3:607) writes that this was the prevalent custom in his time. More recently, the practice was recommended by poskim such as the Chayei Adam and Ben Ish Chai, and this ruling is noted by the Mishna Berura (9:5). Rav Moshe Feinstein (Iggros Moshe 2:1) writes that this is proper practice even in the hot summer months, when cotton is far more comfortable.
Yet, according to the Rema, the Torah mitzvah is fulfilled with all garments. It is noteworthy that the Chazon Ish (Sefer Dinim U-minhagim) ruled leniently in this regard and wore garments made of other materials for the mitzvah of Tzitzis.
In a choice between cotton and silk, Shut Torah Lishmah (4) writes that cotton is preferred because silk was excluded from the Mishkan, since it is derived from an impure creature.
Garments Made of Synthetic Materials
Not all materials are suitable for Tzitzis garments.
The Gemara (Menachos 40b) writes that garments made of leather do not need Tzitzis. This is ruled by the Shulchan Aruch (10:4) and subsequent authorities (Mishnah Berurah 10:11, Levush 10:4, Chayei Adam 11:6).
An important question is the status of nylon and other synthetic materials for Tzitzis garments. This question has been the subject of considerable debate among contemporary authorities, coming to the fore concerning mesh-like garments made for comfort during the summer months.
Rabbi Moshe Feinstein (loc. cit.) was opposed to the use of this type of garment, ruling that a garment made of nylon (or other synthetic material) is not obligated in Tzitzis at all. The reason for this is that even if fibers are made from nylon, the fact that a nylon garment can be made without fibers (as a solid block) disqualifies it from the halachic definition of a garment. However, Rabbi Tzvi Pesach Frank (Har Tzvi 1:9) ruled that garments made of synthetic materials can be obligated in Tzitzis, depending on how they are made. Rabbi Eliezer Waldenberg (Shut Tzitz Eliezer 12:3) writes that although the halachic leaning is that the garment is obligated in Tzitzis, one should not make a berachah over it (on account of the doubt involved), and therefore it is not proper to wear the garment.
A Four-Cornered Garment
A garment needs Tzitzis only if it has four or more corners (Shulchan Aruch 10:1). A three-cornered garment is exempt from Tzitzis, but a five-cornered garment needs Tzitzis, and the strings should be affixed to the corners most distant from one another (Shulchan Aruch).
The Mishnah Berurah (10:5) records a debate as to whether this latter requirement is mandated by Torah law, or is intended simply to ensure maximum visibility of the Tzitzis. He concludes that one may rely on the more lenient position, and thus if he realizes that the Tzitzis are not placed on the four corners most distant from one another and he has no time before davening to change them, he may wear the tallis.
It is noteworthy that although the Shulchan Aruch rules that a garment with more than four corners requires Tzitzis on four of the corners, the Mishnah Berurah (10:3) records that other authorities exempt such a garment from Tzitzis. He therefore recommends avoiding this debate by refraining from wearing a garment with five or more corners. A four-cornered tallis is thus far preferable to a five-cornered tallis.
Long Coats and Tzitzis
As noted, most modern-day garments do not have four corners, and therefore the question of Tzitzis is generally not applicable. A possible exception is a long winter coat, where a slit runs down the backside of the coat – or a “rabbinic coat” with a similar slit.
If the slit extends halfway up the garment, it requires Tzitzis on the four corners, and the Mishnah Berurah (10:36) therefore recommends rounding off at least one of the corners, since rounded edges are not considered corners with respect to the obligation of Tzitzis.
Some argue that jackets and coats are not obligated in Tzitzis even if a slit forms four corners, because they are worn around the body, and the corners are therefore not considered to be “two in front and two behind.” As noted, the Mishnah Berurah is stringent in this regard.
Pajamas and Night Garments
The Gemara (Menachos 43a) cites the teaching of Rabbi Shimon, who expounded on the words “and you shall see them”: “This excludes night garments.” The meaning of this halachic ruling is disputed by rishonim.
The Rambam (Tzitzis 3:7) explains that time is the determining factor. During the day, all garments require Tzitzis (even pajamas), while at night even regular daytime clothing is exempt. The Rosh (Hilchos Tzitzis 1), in contrast, maintains that the type of garment is the determining factor. Garments designated for nighttime wear are exempt even during the day, whereas daytime or round-the-clock clothing require Tzitzis even at night.
Both rulings are mentioned in halachah (see Shulchan Aruch 18:1), and therefore it is proper to affix Tzitzis to a nighttime garment worn during the day (to satisfy the Rambam’s position; Mishnah Berurah 18:2). A berachah is not recited, because of the doubt involved in the matter. Similarly, if a daytime (four-cornered) garment is worn at night, Tzitzis must be affixed, but a berachah is not recited.
Wearing Tzitzis at Night
The general custom is not to wear Tzitzis when sleeping at night. In fact, the Shulchan Aruch (21:3) mentions a custom whereby “one should not sleep with Tzitzis,” because this is considered disrespectful to the mitzvah.
The Magen Avraham (2) writes of this custom (citing from the Beis Yosef), “We have not heard of anybody who is particular for this,” and actually cites the Arizal that one should sleep with Tzitzis – though he defers the proof that the Arizal suggested.
On the other side of the debate, the Bach (cited in the Magen Avraham 18:1) writes that in our times, when Tzitzis are worn only to fulfill the mitzvah, one should be careful not to wear Tzitzis at night at all, because so doing indicates that the mitzvah applies at night. A similar ruling is found in the words of the Teshuvos Ha-Rid (118).
Rabbi Akiva Eiger cites the Magen Avraham that a person must be careful to wear tztizis when reciting the Shema, understanding that this applies even to the nighttime Shema (though this is not the conventional understanding), and therefore writing that one should not take off Tzitzis until the Shema is recited.
In addition, he implies that the ruling of the Bach applies specifically to a tallis gadol, and not to a tallis kattan, also explaining that since people today generally wear Tzitzis at night, no problem will be involved.
The Iggros Moshe (Yoreh De’ah Vol. II, 137) concludes concerning this matter that even if somebody has taken off his Tzitzis at night, he is permitted to wear it again – though there is no special hiddur in doing so.
Summary:
- Although the Torah obligation is to affix Tzitzis strings to a garment with four corners – so that somebody who does not wear such a garment is exempt – one should ensure that one wears a four-cornered garment with Tzitzis during daytime hours.
- According to some opinions, the mitzvah applies on a Torah level to wool and linen garments alone. Therefore, many rule that it is preferable to wear woolen garments (linen is not worn).
- Nylon should preferably not be worn, and if it is worn, Tzitzis must be affixed, but a berachah is not recited.
- For (four-cornered) pajamas worn during the day, and for daytime clothing worn at night, tzitzis must be affixed, but a berachah is not recited.
- There is no obligation to take off one’s Tzitzis at night (though it is permitted to do so). After taking off the Tzitzis garment it is permitted to put it back on, but this is not required. Based on Arizal and others, some are careful to wear Tzitzis even at night.
