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DAAT · LEVEL 1 — INTRODUCTION
Siman ט׳ · Which garments require tsitsit
איזה בגדים חייבים בציצית — the material of the garment, the material of the strands, and the color of the tsitsit
סימן ט׳ · ו׳ סעיפים
איזה בגדים חייבים בציצית
🌱 Introductory level · Beginners
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A first approach to the 6 seifim: vocalized Hebrew text, clear English translation and pedagogical explanations on wool and linen obligated min ha-Torah, the klal « poutrin » (the tsitsit that discharge), the other materials « be-minam », the safek of a mixture, the color of the strands and the hidour of a woolen talit — with a section of practical cases.
Topic: Which garments are obligated in tsitsit and which are exempt; the material of the talit and the strands, and the color of the tsitsit
Source: שולחן ערוך אורח חיים סימן ט׳ · ו׳ סעיפים
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
Having learned in the previous siman how to don the tsitsit, the Shulchan Aroukh here asks: which garments are obligated in it, and of what material should one make the talit and its strands? The heart of the siman is a great foundational question: does the Torah obligate in tsitsit only wool and linen, or all materials? From this question everything else follows: which strands discharge which garments, the delicate problem of kilayim (wool and linen mixed) in the absence of tekhelet today, and even the color of the fringes. We study here at the level of principle; for the practical conduct — especially the choice of material for the modern talit-katan — we refer to the ruling of the Rav.
📑 Study outline
A. Wool and linen: the obligation min ha-Torah — only linen and wool are deoraita; the other materials miderabanan; and some say all are deoraita — and so is the halakha (seif 1)
B. The klal « poutrin » — tsitsit of wool or linen discharge all garments (except the kilayim linen-on-wool today); Rama: not to make tsitsit of linen (seif 2)
C. The other materials « be-minam » — tsitsit of one material discharge only their own kind: silk for silk, cotton for cotton (seif 3)
D. The safek of a mixture — a talit of another material with mixed strands (of its own kind + wool or linen): there is room to doubt (seif 4)
E. The color of the tsitsit — some say to make them the color of the talit; Rama: the Ashkenazim make them white even on a colored garment (seif 5)
F. The hidour: a woolen talit — a yere shamayim makes a woolen talit, deoraita beyond any doubt; Rama: failing that, linen rather than nothing (seif 6)
+ Practical cases and comprehension questions
A. Wool and linen: the obligation min ha-Torah (seif 1)
Original text (seif 1)
[א] אֵין חַיָּב בְּצִיצִית מִן הַתּוֹרָה אֶלָּא בֶּגֶד פִּשְׁתִּים אוֹ שֶׁל צֶמֶר רְחֵלִים, אֲבָל בִּגְדֵי שְׁאָר מִינִים אֵין חַיָּבִים בְּצִיצִית אֶלָּא מִדְּרַבָּנָן [וְיֵשׁ אוֹמְרִים דְּכֻלְּהוּ חַיָּבִים מִדְּאוֹרַיְתָא וְהָכִי הִלְכְתָא].
[1] One is not obligated in tsitsit min ha-Torah except for a garment of linen (pichtim) or of sheep's wool (tsemer rehelim); but garments of the other materials are obligated in tsitsit only miderabanan (by rabbinic decree). [And some say that all [materials] are obligated deoraita — and so is the halakha.]
מִן הַתּוֹרָה (min ha-Torah) / מִדְּרַבָּנָן (miderabanan) — an obligation may be deoraita (from the Torah itself) or derabanan (of rabbinic institution). The difference is not merely "theoretical": it touches the berakha, the stringency in doubt, and the weight of the mitsva. Here, the whole question is whether only wool and linen obligate in tsitsit deoraita, or every material.
Two views, and the halakha:
- The plain sense of the verse: the Torah speaks of « צֶמֶר וּפִשְׁתִּים » (wool and linen); according to the first view, only these two are obligated in tsitsit deoraita, and the other materials (silk, cotton…) are obligated only miderabanan.
- The accepted view (and some say): according to many Rishonim — the Tossfot (Menachot 39b), the Rosh, the Smag and the Mordekhi — all materials are obligated in tsitsit deoraita; and the Mehaber rules « וְהָכִי הִלְכְתָא » — and so is the halakha.
- The עור (leather): the law of leather garments and their corners belongs rather to the laws studied in Yoreh De'ah סימן ש; we do not expand on it here.
Seif 1 in one sentence: according to the first view only linen and wool obligate in tsitsit deoraita; but the halakha (and some say, and so is the halakha) is that all materials are obligated deoraita.
B. The klal « poutrin »: wool and linen discharge everything (seif 2)
Original text (seif 2)
[ב] צִיצִית שֶׁל פִּשְׁתִּים אוֹ שֶׁל צֶמֶר רְחֵלִים — פּוֹטְרִים בְּכָל מִינֵי בְּגָדִים, חוּץ מִשֶּׁל פִּשְׁתִּים לְצֶמֶר אוֹ שֶׁל צֶמֶר לְפִשְׁתִּים בִּזְמַן הַזֶּה דְּלֵיכָּא תְּכֵלֶת, מִפְּנֵי שֶׁהֵם כִּלְאַיִם. הַגָּהּ: וְיֵשׁ אוֹמְרִים שֶׁלֹּא לַעֲשׂוֹת צִיצִית שֶׁל פִּשְׁתִּים כְּלָל אֲפִלּוּ בִּשְׁאָר מִינִים, וְהָכִי נָהוּג.
[2] Tsitsit of linen or of sheep's wool discharge all kinds of garments — except [strands] of linen on [a garment of] wool or [strands] of wool on [a garment of] linen, in our time when there is no tekhelet, because they are kilayim (forbidden mixture). Gloss (Rama): some say that one does not make tsitsit of linen at all, even on the other materials, and so the custom is.
כִּלְאַיִם (kilayim) · תְּכֵלֶת (tekhelet) — kilayim (shaatnez) is the forbidden mixture of wool and linen in a single garment. The mitsva of the tsitsit "overrides" (hutra) this prohibition when there is tekhelet (the wool strand dyed blue). But in our time, when we no longer have tekhelet, this permission does not apply: placing wool strands on a linen talit (or the reverse) would recreate a forbidden kilayim.
The great klal of the tsitsit:
- « Poutrin be-khol »: tsitsit made of wool or linen discharge (poutrin) all garments, whatever the material of the garment — for wool and linen are the "principal" materials of the tsitsit.
- The exception of kilayim: one does not place strands of linen on a woolen garment nor of wool on a linen garment — today, lacking tekhelet: without it, the wool-linen mixture remains a forbidden kilayim.
- The gloss of the Rama: some (the Smak) go further and say not to make tsitsit of linen at all, even on a garment of another material — and so the custom is (vehakhi nahug). In practice, then, one makes the tsitsit of wool.
Remember: tsitsit of wool or linen discharge all garments; but one avoids the wool-linen mixture (kilayim) lacking tekhelet today, and the custom (Rama, Smak) is not to make tsitsit of linen at all — hence to make them of wool.
C. The other materials: « be-minam » only (seif 3)
Original text (seif 3)
[ג] צִיצִית שֶׁל שְׁאָר מִינִים אֵין פּוֹטְרִים אֶלָּא בְּמִינָם, כְּגוֹן מֶשִׁי לְבֶגֶד מֶשִׁי וְצֶמֶר גֶּפֶן לְצֶמֶר גֶּפֶן, אֲבָל שֶׁלֹּא בְּמִינָם אֵין פּוֹטְרִים.
[3] Tsitsit of the other materials discharge only their own kind — such as [strands of] silk for a garment of silk, and [strands of] cotton (tsemer gefen) for [a garment of] cotton; but outside their kind, they do not discharge.
בְּמִינָם (be-minam) — "in their kind" — unlike wool and linen (which discharge everything), strands made of another material do not have this universal power: they discharge a garment only if it is of the same material as they are. Silk for silk, cotton for cotton — but not "crossed."
The rule of the other materials:
- Be-minam: strands of silk (מֶשִׁי) discharge a talit of silk; strands of cotton (צֶמֶר גֶּפֶן) discharge a talit of cotton.
- Not "crossed": by contrast, silk strands do not discharge a cotton garment, nor the reverse — each material (other than wool/linen) is valid only for itself.
- Hence the primacy of wool: one understands here why wool (which discharges everything) is the safest choice — see seif 6.
Remember: the strands of the other materials (silk, cotton…) discharge only their own kind — silk for silk, cotton for cotton — never outside their kind. Only wool and linen discharge all garments.
D. The safek of a mixture of strands (seif 4)
Original text (seif 4)
[ד] אִם הִטִּיל בְּטַלִּית שֶׁל שְׁאָר מִינִים קְצָת צִיצִית מִמִּינוֹ וּקְצָת מִצֶּמֶר אוֹ פִּשְׁתִּים — יֵשׁ לְהִסְתַּפֵּק בּוֹ.
[4] If one placed, on a talit of another material, some of the tsitsit of its own kind and some of wool or linen — there is room to doubt (a safek remains regarding it).
סָפֵק (safek) — the halakhic doubt — a case in which the halakha itself hesitates and does not rule clearly. Here, a talit of another material (e.g. silk) whose strands are mixed — part of its own kind, part of wool or linen — leaves a doubt: is the tsitsit valid, and with what status?
Why a doubt?
- Two logics cross: on one side wool/linen "discharge everything" (seif 2); on the other, on a talit of another material one would expect strands "of its own kind" (seif 3). A mixture of the two blurs the rule.
- The result: the Mehaber does not declare it valid, nor invalid — he says « יֵשׁ לְהִסְתַּפֵּק בּוֹ », there is room to hesitate. In practice, one avoids this arrangement and chooses a clear solution.
Remember: mixing, on a talit of another material, strands of its own kind with strands of wool or linen leaves a safek (doubt) — so one avoids it. The safest remains a woolen talit with woolen strands.
E. The color of the tsitsit: the custom of white strands (seif 5)
Original text (seif 5)
[ה] יֵשׁ אוֹמְרִים שֶׁצָּרִיךְ לַעֲשׂוֹת הַצִּיצִית מִצֶּבַע הַטַּלִּית, וְהַמְדַקְדְּקִים נוֹהֲגִים כֵּן. הַגָּהּ: וְהָאַשְׁכְּנַזִּים אֵין נוֹהֲגִים לַעֲשׂוֹת הַצִּיצִיּוֹת רַק לְבָנִים אַף בִּבְגָדִים צְבוּעִים, וְאֵין לְשַׁנּוֹת.
[5] Some say that one must make the tsitsit the color of the talit, and the meticulous (medakdekim) so practice. Gloss (Rama): and the Ashkenazim are accustomed to make the tsitsit only white, even on dyed (colored) garments, and one should not change.
הַמְדַקְדְּקִים (ha-medakdekim) — the meticulous — those who take care to perform the mitsva with the utmost care, even in details not strictly obligatory. Here they follow the view that requires matching the color of the strands to that of the talit; but the Ashkenazi custom ruled by the Rama is altogether different.
Two customs on the color:
- Some say (and the medakdekim): to make the tsitsit strands the color of the talit — on a colored talit, strands of the same color.
- The Ashkenazi custom (Rama): to make the tsitsit white (levanim) even on a colored garment — and "one should not change" (ve-ein leshanot). The Rama relies on the Teroumat haDeshen.
- In practice: our talitot are white with white strands; the question of color arises mainly for a colored talit-katan — see the practical cases.
Remember: according to one view (and the medakdekim), one matches the strands to the color of the talit; but the Ashkenazi custom (Rama, Teroumat haDeshen) is to make the tsitsit white even on a colored garment — and not to change it.
F. The hidour: a woolen talit (seif 6)
Original text (seif 6)
[ו] יֵשׁ אוֹמְרִים שֶׁאֵין לַעֲשׂוֹת טַלִּית שֶׁל פִּשְׁתָּן, אַף עַל פִּי שֶׁאֵין הֲלָכָה כֵּן — יְרֵא שָׁמַיִם יוֹצֵא אֶת כֻּלָּם וְעוֹשֶׂה טַלִּית שֶׁל צֶמֶר רְחֵלִים שֶׁהוּא חַיָּב בְּצִיצִית מִן הַתּוֹרָה בְּלִי פִּקְפּוּק. הַגָּהּ: וּמִיהוּ אִם אִי אֶפְשָׁר רַק בְּטַלִּית שֶׁל פִּשְׁתָּן, מוּטָב שֶׁיַּעֲשֶׂה טַלִּית שֶׁל פִּשְׁתָּן וְצִיצִית שֶׁל פִּשְׁתָּן מִשֶּׁיִּתְבַּטֵּל מִצְוַת צִיצִית.
[6] Some say that one does not make a talit of linen; although the halakha is not so, a yere shamayim (one who fears Heaven) "fulfills according to all" and makes a talit of sheep's wool, which is obligated in tsitsit min ha-Torah beyond any doubt (beli pikpouk). Gloss (Rama): nonetheless, if it is possible [to have] only a linen talit, it is better that he make a linen talit and linen tsitsit, rather than nullify the mitsva of the tsitsit.
יְרֵא שָׁמַיִם (yere shamayim) · בְּלִי פִּקְפּוּק (beli pikpouk) — the yere shamayim is one who "fears Heaven" and wishes to perform the mitsva in the most assured way. By taking a woolen talit, he "fulfills according to all" (yotse et koulam): wool is obligated in tsitsit deoraita beyond any doubt (beli pikpouk), whereas the other materials are subject to debate (seif 1).
The hidour, and the extreme case:
- The best choice: even though, in strict halakha, all materials obligate in tsitsit (seif 1), a yere shamayim makes his talit of wool — to fulfill according to all views, wool being deoraita beyond any doubt.
- Hidour mitsva: this is the yesod of hidour mitsva — to beautify the mitsva by performing it in the most assured manner, beyond the strict minimum.
- The extreme case (Rama): but if one can have only a linen talit, it is better to have a linen talit (with linen strands) than to entirely neglect the mitsva of the tsitsit.
Seif 6, and the overall meaning: a yere shamayim makes his talit of wool — deoraita beyond any doubt, "to fulfill according to all"; failing that absolutely, a linen talit is better than nothing. The whole siman thus leads to this choice: for the material of the talit (and especially the modern talit-katan), one refers to the ruling of the Rav.
Practical cases
Case 1 — Choosing a woolen talit
Situation: one buys a talit gadol and wonders which material to prefer.
Conduct: the safest choice is a woolen talit (sheep's wool) with woolen strands: wool is obligated in tsitsit deoraita beyond any doubt, and its strands discharge everything. This is the hidour of seif 6: "a yere shamayim fulfills according to all." On a talit of another material (silk, for instance), one takes care to use strands of its own kind (seif 3) and avoids the mixture that leaves a safek (seif 4). For the precise choice, one refers to the ruling of the Rav.
Case 2 — The color of the tsitsit strands
Situation: one has a colored talit-katan and wonders what color to make the strands.
Conduct: according to the Ashkenazi custom (Rama, Teroumat haDeshen), one makes the tsitsit white even on a colored garment — "and one should not change." According to the view of the medakdekim, one would instead match the strands to the color of the talit. The customs differ: for the conduct to follow according to one's minhag, one refers to the ruling of the Rav.
Case 3 — A talit-katan of cotton or synthetic
Situation: many talitot-katan sold today are of cotton (and sometimes of synthetic material).
Conduct: at the level of principle, a cotton talit-katan requires cotton strands (be-minam, seif 3) if one wishes to fulfill by its own material — but the widespread custom is to use wool strands, which "discharge everything" (seif 2). The question of the status (deoraita / derabanan) of cotton, the choice of the strands' material, and the case of modern synthetic fibers are delicate points: for the exact conduct, one refers to the ruling of the Rav.
Comprehension questions
Check your understanding:
- Which materials are obligated in tsitsit deoraita according to the first view? And according to the accepted halakha (ויש אומרים... והכי הלכתא)?
- Why do tsitsit of wool or linen "discharge everything" (פוטרין)? And why does one avoid the wool-linen mixture today (כלאים, no תכלת)?
- Do the strands of the other materials discharge everything, or only « במינם »? Give an example.
- Which color of strands according to the medakdekim, and according to the Ashkenazi custom (לבנים, Rama)?
- Why does a yere shamayim make a woolen talit (בלי פקפוק)? What does the Rama say for one who can have only a linen talit?
To go further
If you want to delve deeper into this siman:
- 📚 Level 2 — Lamdan: for pilpul — the machloket « מן התורה: צמר ופשתים בלבד או כל המינים » (Tossfot/Rosh — and so is the halakha — versus the plain sense of the verses, the drasha « הכנף » / « צמר ופשתים »); the klal « פוטרין » and the « במינם » of the other materials; « כלאים הותרה בציצית » and the gezera related to the tekhelet; the color (Ashkenazi custom versus the medakdekim); the yesod of הידור מצוה (Menachot 39b-43b)
- ✨ Level 3 — Synthesis: for review and quick memorization
- 👑 Level 4 — Daat HaRav (the Alter Rebbe): the shitah of the Shulchan Aroukh HaRav — the drasha of the verses (« הכנף » / « צמר ופשתים »), « כלאים הותרה בציצית », the gezera of kesut layla / tekhelet, and the conduct bizman ha-zeh (without tekhelet)
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DAAT · רב יוסף חיים סממה
Talmid Chacham · Teacher of shiurim in halakha and Chassidut
סימן ט׳ · ו׳ סעיפים · Level 1 — Introduction
♥ Support DAAT