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DAAT · LEVEL 1 — INTRODUCTION

Siman י״א · The strands of the tsitsit (חוטי הציצית)

דיני חוטי הציצית — how the strands are spun, twisted, measured and knotted

סימן י״א · ט״ו סעיפים

דיני חוטי הציצית

🌱 Introductory level · Beginners

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A first approach to the 15 seifim: vocalized Hebrew text, clear English translation and pedagogical explanations on spinning them lishman, spinning by a non-Jew and the twisting, the length of the strands, forbidden wool, stolen wool, the hole (נקב), the number of strands (ד׳ כפולים = ח׳), the order of the knots and notef al ha-keren — with a section of practical cases.

Topic: The strands of the tsitsit — how one spins, twists, counts, measures and knots them, and what makes them valid or invalid
Source: שולחן ערוך אורח חיים סימן י״א · ט״ו סעיפים

Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com

Having learned in the previous siman the geometry of the talit and its four corners, the Shulchan Aroukh here turns to the strands themselves — the חוטי הציצית. It all begins with a demand for intention: the strands must be spun lishman (for the sake of the mitsva); then come their twisting (shezira), their length (12 goudalim), the number of strands (4 doubled = 8), the material that invalidates them (stolen wool, bizouy mitsva, neevad), the location of the hole (nekev) on the corner, and finally the precise order of the knots and windings (kerikhot). We also meet here a great principle already seen: taasse ve-lo min he-assouy (cutting the ends of the strands before knotting). We study here at the level of principle; for the practical conduct — knotting oneself, repairing a hole — we refer to the ruling of the Rav.

📑 Study outline

A. Spun lishman — the strands must be spun lishman; one says so at the start of the spinning; otherwise pasoul (seif 1)

B. Spun by a non-Jew; twisting — a Jew standing over him and helping; Rambam pasoul / Rosh kasher; shezira required (seif 2)

C. Strands come undone — the twist unravelled → 16: kasher if kedei aniva remains (seif 3)

D. The length of the strands — not less than 4 (or 12) goudalim; one longer strand (the shamash); one may cut if too long (seif 4)

E. Forbidden wool (bizouy mitsva) — not wool from thorns, plucked hair, or weaving remnants (seif 5)

F. Stolen wool (gazoul) — pasoul: ve-assou lahem mi-chelahem (seif 6)

G. Borrowed strands — kasher, as one's own (seif 7)

H. The neevad — wool of a worshipped animal: pesoula; worshipped planted flax: kasher (shinouy) (seif 8)

I. The location of the hole (נקב) — not higher than 3 fingers, not lower than melo kecher goudal (al ha-kanaf) (seif 9)

J. The imra around the hole — distance from the corner, and a hem so it does not tear (seif 10)

K. The wide guedil (orilyo) — one does not put the tsitsit on it; it counts for the measure (seif 11)

L. The number of strands — 4 doubled = 8; adding renders pasoul (seif 12)

M. Cutting the ends first — cut the ends before winding/knotting (taasse ve-lo min he-assouy) (seif 13)

N. The order of the knots — 4+4, 2 knots, kerikhot, 5 double knots and 4 avirim (seif 14)

O. Notef al ha-keren — hang the tsitsit along the length; put nothing in the holes (seif 15)

+ Practical cases and comprehension questions

A. The strands spun lishman (seif 1)

Original text (seif 1)

[א] הַחוּטִין צָרִיךְ שֶׁיִּהְיוּ טְווּיִין לִשְׁמָן [הַגָּהּ: וְיֵשׁ מַחְמִירִין אֲפִלּוּ לְנַפְּצָן לִשְׁמָן, וְהַמִּנְהָג לְהָקֵל בְּנִפּוּץ] שֶׁיֹּאמַר בִּתְחִלַּת הַטְּוִיָּה שֶׁהוּא עוֹשֶׂה כֵּן לְשֵׁם צִיצִית, אוֹ שֶׁיֹּאמַר לְאִשָּׁה טְווִי לִי צִיצִית לְטַלִּית ; וְאִם לֹא הָיוּ טְווּיִין לִשְׁמָן — פְּסוּלִים.

[1] The strands must be spun lishman (for their sake) [Gloss (Rama): and some are stricter, [requiring] even to card (nafets) them lishman, but the custom is lenient about the carding] — such that one says at the start of the spinning that one does so for the sake of the tsitsit, or that one says to a woman "spin me tsitsit for a talit"; and if they were not spun lishman — they are pasoul (invalid).

לִשְׁמָן (lishman) — "for their sake" — the making of the tsitsit strands must be done for the mitsva, with explicit intention. The verse says "תַּעֲשֶׂה לְךָ": one makes for oneself, with directed intention. One expresses it at the start of the spinning (tevi'a), saying that one spins "le-shem tsitsit".

The intention at the moment of spinning:

Say it at the start: one states, at the start of the spinning, that one spins "for the tsitsit" (le-shem tsitsit); or one says to the woman who spins "spin me tsitsit for a talit".
The carding (Rama): some are stricter and want even the carding (nifouts) to be lishman — but the custom is lenient about the carding.
Otherwise: strands not spun lishman are pasoul.

Seif 1 in one sentence: the strands must be spun lishman (for the sake of the mitsva), and one says so at the start of the spinning — otherwise they are pasoul.

B. Spun by a non-Jew; the twisting (seif 2)

Original text (seif 2)

[ב] טְוָואָן נָכְרִי וְיִשְׂרָאֵל עוֹמֵד עַל גַּבּוֹ וְאוֹמֵר שֶׁיַּעֲשֶׂה לִשְׁמָהּ — לְהָרַמְבַּ״ם פְּסוּל, לְהָרֹא״שׁ כָּשֵׁר [הַגָּהּ: וְנוֹהֲגִין שֶׁיְּסַיֵּעַ הַיִּשְׂרָאֵל מְעַט, וְכִדְאִיתָא לְקַמָּן סִימָן ל״ב] ; וּצְרִיכִין שְׁזִירָה וְשֶׁיִּהְיוּ שְׁזוּרִין לִשְׁמָן.

[2] If a non-Jew spun them and a Jew stands over him saying that he should make [them] lishmah — for the Rambam it is pasoul, for the Rosh it is kasher [Gloss (Rama): and the custom is that the Jew helps a little, as stated further on in siman ל״ב]; and [the strands] require twisting (shezira) and that they be twisted lishman.

שְׁזִירָה (shezira) — the twisting of the strands — each "strand" of the tsitsit is in fact twisted from several plies. This twisting too must be done lishman (for its sake). It is an added requirement, beyond the spinning (tevi'a) alone.

Two distinct points:

Spun by a non-Jew: even with a Jew present asking that it be done lishmah — the Rambam rules it pasoul, the Rosh rules it kasher. The custom (Rama) is that the Jew helps a little.
The twisting: the strands require shezira, and this twisting too must be lishman.

To remember: for strands spun by a non-Jew there is a machloket Rambam (pasoul) / Rosh (kasher) — the custom: that the Jew helps a little; and the strands require twisting (שזירה) lishman.

C. Strands come undone from their twist (seif 3)

Original text (seif 3)

[ג] אִם נִתְפָּרְקוּ מִשְּׁזִירָתָן וְנַעֲשׂוּ ט״ז — כְּשֵׁרִים, וְהוּא שֶׁיִּשְׁתַּיֵּר בַּשָּׁזוּר כְּדֵי עֲנִיבָה [הַגָּהּ: וּלְכַתְּחִלָּה טוֹב לִקְשׁוֹר הַחוּטִין לְמַטָּה כִּדְלְקַמָּן בְּסָעִיף י״ד].

[3] If [the strands] came undone from their twist and became sixteen — they are kasher, provided that there remains in the twisted part enough to tie [a knot] (kedei aniva) [Gloss (Rama): and ideally it is good to tie the strands below, as [indicated] further on in seif י״ד].

כְּדֵי עֲנִיבָה (kedei aniva) — "enough to tie" — the minimal measure of a remaining twisted part: enough length to form a small knot. If the eight strands (twists) come undone into sixteen simple plies, the twist still holds so long as kedei aniva remains.

The twist undone:

Become 16: the twisted strands have come undone and now form sixteen plies.
Remain kasher: provided there remains, in the still-twisted part, enough to tie a knot (kedei aniva).
Advice (Rama): it is good, le-khatchila, to tie the strands below (as in seif 14) so they hold.

To remember: twisted strands that come undone (up to 16 plies) remain kasher as long as kedei aniva remains in the twist — and it is good to tie them below.

D. The length of the strands; the shamash (seif 4)

Original text (seif 4)

[ד] אֹרֶךְ הַחוּטִין — אֵין פָּחוֹת מֵאַרְבַּע גּוּדָלִים, וְיֵשׁ אוֹמְרִים י״ב גּוּדָלִים וְכֵן נוֹהֲגִין, וּלְמַעְלָה אֵין לָהֶם שִׁעוּר [הַגָּהּ: וְאִם עֲשָׂאוֹ אָרוֹךְ יוֹתֵר מִדַּאי יָכוֹל לְקַצְּרוֹ, וְאֵין בָּזֶה מִשּׁוּם תַּעֲשֶׂה וְלֹא מִן הֶעָשׂוּי]. אֶחָד מֵהַחוּטִים יִהְיֶה יוֹתֵר אָרוֹךְ כְּדֵי שֶׁיִּכְרֹךְ בּוֹ הַגְּדִיל.

[4] The length of the strands — not less than four goudalim (thumb-measures), and some say twelve goudalim, and such is the custom; and above there is no [maximum] measure [Gloss (Rama): and if he made it too long he may shorten it, and there is no "taasse ve-lo min he-assouy" in this]. One of the strands shall be longer, so that it winds with it the guedil (the wound part).

גּוּדָל / שַׁמָּשׁ (goudal / shamash) — the goudal is the thumb-measure, used as a unit of length. The shamash ("servant") is the strand left longer than the others: it is this one that serves for the windings (kerikhot) around the other strands, forming the twisted part (guedil).

The measure and the long strand:

Minimum length: not less than 4 goudalim; some say 12 goudalim, and such is the custom. No maximum.
The long strand (the shamash): one of the strands is left longer, to wind the guedil (the twisted part of the tsitsit).
Too long? (Rama): one may shorten it without fear of taasse ve-lo min he-assouy — the stated measure is after the knot, apart from what rests on the corner.

To remember: the strands measure at least 4 (custom: 12) goudalim, with no maximum; one strand, the shamash, is longer for the windings. Too long → one may cut (no taasse ve-lo min he-assouy).

E. Forbidden wool: bizouy mitsva (seif 5)

Original text (seif 5)

[ה] אֵין עוֹשִׂין הַצִּיצִיּוֹת מֵהַצֶּמֶר הַנֶּאֱחָז בַּקּוֹצִים כְּשֶׁהַצֹּאן רוֹבְצִים בֵּינֵיהֶם, וְלֹא מֵהַנִּימִין הַנִּתְלָשִׁים מִן הַבְּהֵמָה, וְלֹא מִשְּׁיָרֵי שְׁתִי שֶׁהָאוֹרֵג מְשַׁיֵּר בְּסוֹף הַבֶּגֶד ; וְהַטַּעַם — מִשּׁוּם בִּזּוּי מִצְוָה.

[5] One does not make the tsitsit from the wool that catches on thorns when the sheep lie down among them, nor from the hairs plucked from the animal, nor from the remnants of warp (chti) that the weaver leaves at the end of the cloth; and the reason — because of "bizouy mitsva" (contempt for the mitsva).

בִּזּוּי מִצְוָה (bizouy mitsva) — "contempt for the mitsva" — the mitsva must be performed with worthy materials, not with refuse or contemptible remnants. To use wool gathered off thorns, plucked hairs, or scrap threads would be to treat the mitsva without the honor due to it.

Three kinds of wool to avoid:

Wool from thorns: that which remains caught on bushes when the sheep lie among them.
Plucked hairs: hairs simply plucked from the animal.
Weaving remnants: the ends of warp (shti) that the weaver leaves at the edge of the cloth.
The reason: all of this is bizouy mitsva — a lack of honor toward the mitsva.

To remember: one does not make the tsitsit from thorn wool, plucked hairs, or weaving remnants — this is bizouy mitsva.

F. Stolen wool: ve-assou lahem mi-chelahem (seif 6)

Original text (seif 6)

[ו] אִם עֲשָׂאָם מִצֶּמֶר גָּזוּל — פְּסוּלִים, דִּכְתִיב « וְעָשׂוּ לָהֶם מִשֶּׁלָּהֶם » [הַגָּהּ: וְדַוְקָא שֶׁגָּזַל הַחוּטִין, אֲבָל אִם גָּזַל צֶמֶר וַעֲשָׂאָן חוּטִים — כְּשֵׁרִים, מִיהוּ לְכַתְּחִלָּה אָסוּר לַעֲשׂוֹתָן] ; עַיֵּן מַה שֶּׁכָּתוּב רֵישׁ סִימָן ט״ו.

[6] If he made them from stolen wool (gazoul) — they are pasoul, for it is written "and they shall make for themselves of what is theirs" (ve-assou lahem mi-chelahem) [Gloss (Rama): and this is specifically when he stole the strands; but if he stole wool and made [it into] strands — they are kasher, however it is forbidden le-khatchila to make them thus]; see what is written at the beginning of siman ט״ו.

וְעָשׂוּ לָהֶם מִשֶּׁלָּהֶם (ve-assou lahem mi-chelahem) — "let them make for themselves of what is theirs": the mitsva must be done with property that belongs to the one performing it. A stolen object (gazoul) is not "his", and the tsitsit made from it is not valid.

Stolen: pasoul, with a nuance:

Stolen strands: if the strands themselves were stolen, the tsitsit is pasoul — "of what is theirs".
Stolen wool then spun (Rama): if he stole the wool and made strands from it, they are kasher (for he acquires it through the change) — but le-khatchila it is forbidden.

To remember: stolen strands are pasoul (ve-assou lahem mi-chelahem); stolen wool then spun is kasher bediavad — but forbidden le-khatchila.

G. Borrowed strands (seif 7)

Original text (seif 7)

[ז] חוּטִים שְׁאוּלִין — הַלְוָאָה הִיא, דְּלֹא הָדְרִי בְּעֵינַיְהוּ, וּכְדִידֵיהּ דָּמֵי.

[7] Borrowed strands (cheoulin) — it is a loan, for they do not return [to the lender] as they are (be-eineihou), and they are considered as his own (ke-didei).

שְׁאוּלִין / הַלְוָאָה (cheoulin / halvaa) — a "borrowed" object that must be returned as it is remains the lender's; but a loan (halvaa) of consumable or transformed things becomes the borrower's property (he returns the equivalent). The tsitsit strands fall under this second case: they are "as his own".

Borrowed = one's own:

A loan, not a strict borrowing: the strands are not returned as they are — so it is a halvaa.
"As his own": they become ke-didei — as his property — and the tsitsit is valid, satisfying "mi-chelahem" (seif 6).

To remember: borrowed strands count as a loan — they are "as his own" (ke-didei), and the tsitsit is valid.

H. Worshipped wool or flax: the neevad (seif 8)

Original text (seif 8)

[ח] הַמִּשְׁתַּחֲוֶה לִבְהֵמָה — צַמְרָהּ פָּסוּל לְצִיצִית ; הַמִּשְׁתַּחֲוֶה לְפִשְׁתָּן נָטוּעַ — כָּשֵׁר לְצִיצִית, שֶׁהֲרֵי נִשְׁתַּנָּה.

[8] One who prostrates before an animal — its wool is pesoula (invalid) for the tsitsit; one who prostrates before planted flax (still in the ground) — [that flax] is kasher for the tsitsit, for it has changed (nichtana).

נֶעֱבָד (neevad) — "the object of worship" — that which was worshipped (by a prostration) becomes forbidden. The wool of a worshipped animal remains "as it is" — hence pesoula. But planted flax, once uprooted and worked, has changed (shinouy): it is no longer the very object that was worshipped, and becomes kasher again.

The difference: the change (shinouy):

The wool of the worshipped animal: pesoula — it remains the worshipped object, without essential transformation.
The worshipped planted flax: kasher — for in uprooting and working it, it has changed (nichtana); it is no longer the worshipped plant.

To remember: the wool of a worshipped animal is pesoula; planted flax that was worshipped becomes kasher once worked, for it has changed (shinouy).

I. The location of the hole (נקב) (seif 9)

Original text (seif 9)

[ט] יַעֲשֶׂה נֶקֶב בְּאֹרֶךְ הַטַּלִּית — לֹא לְמַעְלָה מִג׳ אֶצְבָּעוֹת [הַיְנוּ גּוּדָלִים] שֶׁאֵינוֹ נִקְרָא כָּנָף, וְלֹא לְמַטָּה מִכְּשִׁעוּר שֶׁיֵּשׁ מִקֶּשֶׁר גּוּדָל עַד סוֹף הַצִּפֹּרֶן, מִשּׁוּם שֶׁנֶּאֱמַר « עַל הַכָּנָף » ; שֶׁאִם הָיָה לְמַטָּה מִמְּלֹא קֶשֶׁר גּוּדָל הָיָה תַּחַת הַכָּנָף [הַגָּהּ: וּמוֹדְדִין זֶה בַּיֹּשֶׁר וְלֹא בַּאֲלַכְסוֹן מִן הַקֶּרֶן].

[9] One makes a hole (nekev) in the length of the talit — not higher than three fingers [that is, goudalim] because [above that] it is not called "corner", and not lower than the measure there is from the joint of the thumb to the end of the nail, because it is said "on the corner" (al ha-kanaf); for if it were lower than "a full thumb-joint" (melo kecher goudal), it would be below the corner [Gloss (Rama): and one measures this in a straight line, not on the diagonal from the angle].

עַל הַכָּנָף / מְלֹא קֶשֶׁר גּוּדָל — the Torah says to place the tsitsit "on the corner" (al ha-kanaf). The hole through which the strands pass must therefore be in the area that is truly "the corner": neither too high (more than 3 fingers, no longer the corner), nor too low (less than "melo kecher goudal" — the width of a thumb-joint — for then it is below the corner).

Neither too high nor too low:

Not higher than 3 fingers: above that, it is no longer "the corner" (kanaf).
Not lower than melo kecher goudal: the width of a thumb-joint; lower, one is below the corner.
The measure (Rama): one measures in a straight line, not on the diagonal from the angle.

To remember: the hole (נקב) is made in the corner area: not higher than 3 fingers, not lower than melo kecher goudal — "על הכנף" — and one measures in a straight line.

J. The imra around the hole (seif 10)

Original text (seif 10)

[י] אִם הָיָה רָחוֹק מֵהַכָּנָף מְלֹא קֶשֶׁר גּוּדָל וְנִתְּקוּ מֵחוּטֵי הָעֵרֶב עַד שֶׁלֹּא נִשְׁאַר בּוֹ כַּשִּׁעוּר — כָּשֵׁר, כֵּיוָן שֶׁהָיוּ בּוֹ כַּשִּׁעוּר בְּשָׁעָה שֶׁהֵטִיל בּוֹ צִיצִית [הַגָּהּ: וְנוֹהֲגִין לַעֲשׂוֹת אִימְרָא סָבִיב הַנֶּקֶב שֶׁלֹּא יִנָּתֵק שָׁם, וְכֵן עוֹשִׂין אִימְרָא בִּשְׂפַת הַבֶּגֶד לְמַטָּה] ; יֵשׁ אוֹמְרִים שֶׁבְּתוֹךְ רֹחַב הַבֶּגֶד אֵין לוֹ שִׁעוּר, וְיֵשׁ אוֹמְרִים שֶׁדִּין רֹחַב הַבֶּגֶד כְּדִין הָאֹרֶךְ, וְנִרְאִין דִּבְרֵיהֶם.

[10] If it was distant from the corner by a full thumb-joint (melo kecher goudal) and [threads] became detached from the weft threads (erev) to the point that the measure no longer remains — [the talit remains] kasher, since the measure was there at the time one put the tsitsit on it [Gloss (Rama): and the custom is to make a hem (imra) around the hole so it does not tear there, and likewise one makes a hem at the edge of the garment below]; some say that in the width of the garment there is no measure, and some say that the law of the width is like that of the length, and their words appear [correct].

אִימְרָא (imra) — the hem — a hem sewn around the hole (and at the edge of the garment) to reinforce the cloth and prevent it from tearing, which would bring the hole closer to the edge and take it out of the required measure "on the corner".

Reinforce and measure:

A tear afterward: if the hole was at the right distance at the time of placing the tsitsit, the talit remains kasher even if the cloth tears afterward.
The hem (Rama): the custom is to make an imra around the hole (and at the lower edge) to prevent the tear.
The width of the garment: according to the accepted view, the width follows the same law as the length for the measure.

To remember: what counts is the distance at the time of placement; the custom is to sew an imra around the hole (and at the edge) against tearing — the width follows the law of the length.

K. The wide guedil (orilyo) (seif 11)

Original text (seif 11)

[יא] אִם הַגְּדִיל שֶׁקּוֹרִין אוֹרִילִיי״וֹ הוּא רָחָב — לֹא יָטִיל בּוֹ הַצִּיצִיּוֹת, וְאִם הֵטִיל בּוֹ פָּסוּל, דְּ« עַל כַּנְפֵי בִגְדֵיהֶם » כְּתִיב וְזֶה אֵינוֹ נֶחְשָׁב מִן הַבֶּגֶד ; אֲבָל עוֹלֶה הוּא לְשִׁעוּר מְלֹא קֶשֶׁר גּוּדָל וּלְהַרְחָקַת ג׳ אֶצְבָּעוֹת, כֵּיוָן שֶׁהַנֶּקֶב בְּתוֹךְ הַבֶּגֶד [הַגָּהּ: וְטוֹב שֶׁיִּמְדֹּד שִׁעוּר קֶשֶׁר גּוּדָל בְּלֹא הַגְּדִיל].

[11] If the guedil (twisted border) called "orilyo" is wide — one does not put the tsitsit on it, and if one did put [the tsitsit] on it, it is pasoul, for it is written "on the corners of their garments" (al kanfei bigdeihem) and this is not counted as part of the garment; but it counts toward the measure "a full thumb-joint" and toward the distance of three fingers, since the hole is within the garment [Gloss (Rama): and it is good to measure the thumb-joint without the guedil].

גְּדִיל (guedil) — the twisted border — a border or selvage twisted at the edge of the garment (called "orilyo"). Not being properly "the garment" (ha-beged), one does not attach the tsitsit on it; but since the hole is in the body of the cloth, the border counts for measuring the distances.

Do not knot on it, but one measures it:

Not the tsitsit on it: one does not attach the tsitsit on the wide guedil; putting it there is pasoul (it is not "the garment").
It counts for the measure: it counts toward the distances (melo kecher goudal, 3 fingers), since the hole is in the cloth.
Advice (Rama): it is good to measure the thumb-joint without counting the guedil.

To remember: one does not put the tsitsit on a wide guedil (pasoul) — but it counts for the distance measures, the hole being within the garment.

L. The number of strands: 4 doubled = 8 (seif 12)

Original text (seif 12)

[יב] מִנְיַן חוּטֵי הַצִּיצִיּוֹת בְּכָל כָּנָף — אַרְבָּעָה כְּפוּלִים שֶׁהֵם שְׁמוֹנָה ; וְאִם הוֹסִיף — פָּסוּל. יַחְתֹּךְ רָאשֵׁי הַחוּטִין הָאַרְבָּעָה וְיִתְחַבֵּם בַּכָּנָף וְיִכְפְּלֵם, וְאָז יִהְיוּ ח׳.

[12] The number of the tsitsit strands at each corner — four doubled (kefoulim) which are eight; and if he added [strands] — it is pasoul. He cuts the ends of the four strands, inserts them in the corner and doubles them, and then they will be eight.

אַרְבָּעָה כְּפוּלִים שֶׁהֵם שְׁמוֹנָה (arbaa kefoulim = shemona) — one takes four strands, passes them through the hole and doubles them in half: each strand becomes two ends, giving eight ends that hang. Neither more nor less: adding strands renders the tsitsit pasoul.

Four doubled = eight:

The exact count: four strands doubled = eight ends at each corner.
Do not add: adding strands beyond that renders the tsitsit pasoul.
How: one cuts the ends of the four strands, inserts them in the corner and doubles them — hence the eight.

To remember: at each corner, four strands doubled = eight ends — an exact number: adding renders it pasoul.

M. Cutting the ends of the strands before knotting (seif 13)

Original text (seif 13)

[יג] יִזָּהֵר לַחְתֹּךְ רָאשֵׁי הַחוּטִין לַעֲשׂוֹתָם ח׳ קֹדֶם שֶׁיִּכְרֹךְ, שֶׁאִם כָּרַךְ אֲפִלּוּ חֻלְיָא אַחַת [פֵּרוּשׁ: הַחֵלֶק מֵהַצִּיצִית שֶׁבֵּין קֶשֶׁר לְקֶשֶׁר] וְקָשַׁר אֲפִלּוּ קֶשֶׁר אֶחָד וְאַחַר כָּךְ חֲתָכָן — פָּסוּל, מִשּׁוּם תַּעֲשֶׂה וְלֹא מִן הֶעָשׂוּי, שֶׁהֲרֵי בְּפִסּוּל עֲשָׂאָם.

[13] Let him take care to cut the ends of the strands to make them eight before he winds (likhrokh), for if he wound even a single "ḥoulya" [explanation: the part of the tsitsit between one knot and [another] knot] and tied even a single knot, and afterward cut them — it is pasoul, because of "taasse ve-lo min he-assouy" (you shall make, and not from what is already made), for he made them in invalidity.

תַּעֲשֶׂה וְלֹא מִן הֶעָשׂוּי (taasse ve-lo min he-assouy) — the great principle already met: the act of the mitsva must be done after everything is in a valid state. As long as the strands are still one single loop (not cut into eight), winding or knotting is "making" the tsitsit in an invalid state — and cutting it afterward does not "repair" what was done wrongly.

Cut first, knot after:

The correct order: one cuts the ends (to have eight) before winding or knotting.
If reversed: having wound a ḥoulya or tied a single knot before cutting renders the tsitsit pasoul.
The reason: taasse ve-lo min he-assouy — the strands were "made" in an invalid state.

To remember: one must cut the ends of the strands (to make eight) before winding or knotting — otherwise pasoul by taasse ve-lo min he-assouy.

N. The order of the knots and kerikhot (seif 14)

Original text (seif 14)

[יד] יִקַּח ד׳ חוּטִים מִצַּד זֶה וְד׳ מִצַּד זֶה, וְיִקְשֹׁר שְׁתֵּי פְעָמִים זֶה עַל גַּב זֶה, וְאַחַר כָּךְ יִכְרֹךְ חוּט הָאָרֹךְ סָבִיב הַשִּׁבְעָה קְצָת כְּרִיכוֹת, וְקוֹשֵׁר שְׁתֵּי פְעָמִים זֶה עַל גַּב זֶה, וְחוֹזֵר וְכוֹרֵךְ ; וְכֵן יַעֲשֶׂה עַד שֶׁיַּשְׁלִים לַחֲמִשָּׁה קְשָׁרִים כְּפוּלִים וְאַרְבָּעָה אֲוִירִים בֵּינֵיהֶם מְלֵאִים כְּרִיכוֹת. אֵין שִׁעוּר לַכְּרִיכוֹת, רַק שֶׁיְּהֵא כָּל הַכָּרוּךְ וְהַקְּשָׁרִים רֹחַב אַרְבָּעָה גּוּדָלִים וְהֶעָנָף שְׁמוֹנָה גּוּדָלִים [הַגָּהּ: וְאִם הֶאֱרִיךְ הַצִּיצִית יִרְאֶה שֶׁשְּׁלִישִׁיתוֹ יִהְיֶה גְּדִיל וּב׳ חֲלָקִים עָנָף] ; נוֹהֲגִים לִכְרֹךְ בַּאֲוִיר רִאשׁוֹן ז׳ כְּרִיכוֹת, וּבַשֵּׁנִי ט׳, וּבַשְּׁלִישִׁי י״א, וּבָרְבִיעִי י״ג, שֶׁעוֹלִים כֻּלָּם אַרְבָּעִים.

[14] He takes four strands from this side and four from that side, and ties twice one over the other, then he winds the long strand around the seven [others] a few windings (kerikhot), and ties twice one over the other, and returns to wind; and so he does until he completes five double knots (kesharim kefoulim) and four spaces (avirim) between them full of windings. There is no measure for the windings, only that all the wound part and the knots be a width of four goudalim and the tuft (anaf) eight goudalim [Gloss (Rama): and if he lengthened the tsitsit, he shall see that a third be twisted (guedil) and two parts in tuft (anaf)]; the custom is to wind in the first space seven windings, in the second nine, in the third eleven, and in the fourth thirteen, which come in all to forty.

קֶשֶׁר / חֻלְיָא / כְּרִיכָה / אֲוִיר — the kesher is a (double) knot; the kerikha is a turn of winding the long strand around the others; the avir is the space between two knots, filled with windings. The structure: 5 double knots and 4 spaces of windings — the start (guedil) twisted, the rest (anaf) in free strands.

The structure of the tsitsit:

Take and tie: 4 strands from one side, 4 from the other; one ties twice (a double knot).
Wind then re-tie: the long strand winds the seven others, then another double knot — until 5 double knots and 4 spaces filled with windings.
The custom of the kerikhot: 7, 9, 11, 13 windings in the four spaces — total forty.
The proportions (Rama): a third twisted (guedil), two thirds in free tuft (anaf).

To remember: one makes 5 double knots and 4 spaces of windings (custom: 7-9-11-13 = forty); the twisted part (guedil) is a third, the tuft (anaf) two thirds. To knot it oneself, one refers to the ruling of the Rav.

O. Notef al ha-keren: the direction of placement (seif 15)

Original text (seif 15)

[טו] יֵשׁ אוֹמְרִים שֶׁצָּרִיךְ לְדַקְדֵּק שֶׁיִּתְלֶה הַצִּיצִית לְאֹרֶךְ הַטַּלִּית, דְּבָעֵינַן שֶׁתְּהֵא נוֹטֶפֶת עַל הַקֶּרֶן [פֵּרוּשׁ: תָּלוּי עַל הַקֶּרֶן], וְאִם הָיָה בְּרָחְבּוֹ לֹא הָיָה נוֹטֵף, שֶׁהֲרֵי כְּלַפֵּי קַרְקַע הָיָה תָּלוּי. יֵשׁ אוֹמְרִים שֶׁאֵין לָתֵת שׁוּם בֶּגֶד בְּנִקְבֵי הַטַּלִּית שֶׁמַּכְנִיסִים בָּהֶם הַצִּיצִיּוֹת, וְיֵשׁ מַתִּירִין וְכֵן נָהֲגוּ.

[15] Some say that one must take care that the tsitsit hangs along the length of the talit, for we require that it "drip on the corner" (notefet al ha-keren) [explanation: suspended on the corner]; and if it were in its width, it would not "drip", for it would hang toward the ground. Some say that one puts no cloth in the holes of the talit through which one inserts the tsitsit, and some permit, and such is the custom.

נוֹטֵף עַל הַקֶּרֶן (notef al ha-keren) — "to hang on the corner" — the tsitsit must be placed so as to hang along the length of the talit, "falling" on the corner (ha-keren) — not along the width, where it would simply hang toward the ground.

The direction of placement:

Along the length: one takes care (yesh omrim) that the tsitsit hangs along the length of the talit — "notef al ha-keren".
The holes: some say to put nothing in the holes through which the strands pass; others permit, and such is the custom.

To remember: the tsitsit is preferably placed along the length, "notef al ha-keren"; as for putting cloth in the holes — the custom permits.

Practical cases

Case 1 — Buying tsitsit "tavoui ve-shazour lishman"

Situation: one buys tsitsit strands and wants to be sure they are indeed "tavoui ve-shazour lishman" (spun and twisted for their sake).

Conduct: one looks for certified strands "tavoui ve-shazour lishman" — that is, spun (seif 1) and twisted (seif 2) lishman. "Lishmah" means that the person who spins has the explicit intention of making tsitsit, saying so at the start of the spinning. The detail of the certifications and the case of strands spun by a non-Jew (machloket Rambam / Rosh) are delicate points: for the concrete choice, one refers to the ruling of the Rav.

Case 2 — The length of the strands and the direction of placement

Situation: one wants to verify that the strands are the right length and that one places them in the right direction.

Conduct: the strands are at least 4 goudalim — the custom being 12 goudalim (seif 4) — with one strand (the shamash) longer for the windings. After the knot, one takes care of the proportions (a third guedil, two thirds anaf) and that the tsitsit hangs along the length — "notef al ha-keren" (seif 15). Since the precise measures are delicate, one refers to the ruling of the Rav.

Case 3 — Re-making or knotting the strands oneself

Situation: one wants to knot the tsitsit strands oneself, or re-make an untied tsitsit.

Conduct: beware of taasse ve-lo min he-assouy (seif 13): one must cut the ends of the strands (to have eight) before winding or knotting — otherwise the tsitsit is pasoul. One must also keep the exact number (4 doubled = 8, seif 12) and the order of the knots (5 knots, 4 spaces, seif 14). These acts are delicate: before knotting oneself, one refers to the ruling of the Rav.

Case 4 — Torn strands, repairing the hole (imra)

Situation: the cloth has torn near the hole, or one wants to reinforce the hole.

Conduct: the custom is to sew an imra (hem) around the hole and at the lower edge (seif 10) to prevent the tear that would bring the hole closer to the edge. If the hole was at the right distance at the time of placement, the talit remains kasher even if torn afterward. These repairs, and the exact location of the hole (seif 9), are delicate: one refers to the ruling of the Rav.

Comprehension questions

Check your understanding:

What does it mean to spin the strands lishman (seif 1)? When does one say it, and what happens otherwise?
What is the shezira (seif 2)? What is the machloket Rambam / Rosh on strands spun by a non-Jew?
What is the length of the strands (seif 4)? What is the shamash?
How many strands at each corner (ד׳ כפולים, seif 12)? Why must one cut the ends first (seif 13)?
Describe the order of the knots and kerikhot (seif 14). What does "נוטף על הקרן" mean (seif 15)?

To go further

If you want to delve deeper into this siman:

📚 Level 2 — Lamdan: for pilpul — the טווייה ושזירה לשמה (Menachot 42b) and the machloket עכו״ם / סיוע (Rambam / Rosh); the מספר החוטים ואורכם (4 doubled = 8, 12 goudalim, the shamash); the תעשה ולא מן העשוי בחוטים (cutting the ends first, seif 13); the סדר הקשרים והחוליות (5 knots, 4 avirim, notef al ha-keren); and the פסולי החוטים (gazoul, bizouy mitsva, neevad)
✨ Level 3 — Synthesis: for review and quick memorization
👑 Level 4 — Daat HaRav (the Alter Rebbe): the shitah of the Shulchan Aroukh HaRav — the טווייה ושזירה לשמה, the 4 strands doubled into 8, the length י״ב גודלים, the knots and the תעשה ולא מן העשוי

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