Tzitzis Chumros of the Alter Rebbe?
In addition to the Halachos of Tzitzis recorded by the Alter Rebbe in his Shulchan Aruch, the Alter Rebbe also included laws of Tzitzis in his Siddur. In the Shulchan Aruch, the Alter Rebbe generally follows the opinions of the major Poskim and generally states the Ikar Hadin – the mainstream Halacha. The rulings of the Siddur were written much later and the Alter Rebbe introduces more novel rulings and stringencies. A further difference is that the rulings of the Shulchan Aruch are based on the rulings of the Talmud and Poskim, with less concern for Kabbalah. The rulings of the Siddur incorporate more Kabbalistic stringencies.
Chassidim are known to be scrupulous in the observance of Mitzvos, going above-and-beyond in Hiddur Mitzvah, to ensure that the Mitzvah is performed in the best Halachic manner. Below we present some of the Hiddurim which are recorded in the Siddur that are either not recorded in the Shulchan Aruch or are not mandated in the rulings of the Shulchan Aruch.
Sewn-up sides
To be obligated in Tzitzis, the garment must be considered as having four corners. According to the Alter Rebbe in Shulchan Aruch[1], if the garment is sewn down the majority[2] of the length of the sides or tied together with straps, it is no longer considered a four-cornered garment and is not obligated in Tzitzis. If only part of the garment is sewn together and the majority remains open, the garment is obligated in Tzitzis. Because of Maris Ayin, it must be clearly noticeable that the majority is open.
If the sides are hooked together or held together with snaps that can easily be undone, the garment technically remains obligated in Tzitzis even if the snaps go down the entire length. Nonetheless, because of Maris Ayin the snaps or hooks should not be placed lower than the halfway point of the Tzitzis.
In the Siddur, the Alter Rebbe is more stringent, writing that if one wants to fulfil the Mitzvah of wearing Tzitzis all day (by wearing a Tallis Katan) and be Yotzai according to all opinions, the Tallis Katan should be open completely on both sides. The sides should not even be held together with hooks or snaps and this applies even if the majority still remains open[3].
Folds in the Tzitzis While Wearing
According to the Alter Rebbe’s ruling in the Siddur[4], the garment must wrap around the person’s body in a manner that the entire measure is completely spread out. If the garment is folded or bunched together, the place of the fold is not counted in the measure of the minimum dimensions of the garment. (For this reason, many people where a Bendel (belt) over their Tzitzis to hold them down securely so that the garment does not fold over).
Covering one’s chest
The opening of the neck of the Tallis Katan should completely cover one’s chest. If the whole is wider or has e.hg. the V-opening, . This is not a Halachic matter but rather a Kabbalistic stringency based on the writings of the Ariza”l[5].
Location of the knot
The first knot of the Tztitzis should also be positioned on the corner of the garment a minimum of one thumbreadth from the bottom edge of the garment. This is in fulfillment of the Pasuk[6] “you shall make Gedilim on the four corners”. The Gedil refers to from the first knot and onwards. The string before the first knot is not considered part of the Gedil.
On a Tallis Gadol, this presents the following problem. Since the fabric of the Tallis is not stiff, the Tzitzis which are tied through a single hole are liable to slip below this minimum level, even when tied to the side of the garment.
Since it would be difficult to always ensure that the Tzitzis remain in the correct position, the Alter Rebbe advises that a small hole be made near the (side) edge of the Tallis at the correct height. After tying the Tzitzis through the primary hole with a double knot, the ‘winding’ string is threaded through this small hole before beginning the windings. This will anchor the Tzitzis in place that they should not slip down.
The extra hole will also ensure that the Tzitzis always hang so that they touch the edge of the garment.
Two holes on the Talis Katan
On the Tallis Katan, the Alter Rebbe writes that two holes should be made, through which the strings are inserted. This is to ensure that the first knot of the Tzitzis will be positioned at least one thumb-breadth from the bottom (and side) of the Beged. This opinion[7] is brought by the Alter Rebbe in his Shulchan Aruch[8]. However, there he writes that the Halacha does not follow this opinion and one who wishes to be stringent should only do so on the Tallis Katan which is hidden from view and therefore will not appear as being overly-pious. In the Siddur, the Alter Rebbe writes that this should be followed. It does not apply to the Tallis Gadol which is worn over one’s clothing and will be publicly visible.
Accordingly, whilst on the Tallis Katan the knot will be 1 thumb-breadth from both the bottom and side edge of the garment, on the Tallis Gadol it will only be 1 thumb-breadth from the bottom edge and not from the side edge.
The strings should be threaded through the two holes so that they are tied on the front of the garment and hang down on the front of the garment. The Alter Rebbe writes that this is in fulfillment of the Pasuk[9] וראיתם אותו, “and you shall see it”, which requires that the entire length of the strings be visible on the outside. This concern would not be relevant to those who have only one hole. (For the same reason, care should be taken to not wear the Tallis Katan inside-out).
The two holes should be positioned on a diagonal so that the strings hang downwards towards the bottom hem of the garment and should “touch” the bottom of the corner within one thumb-breadth from the bottom and side edges.
Broken strings
In the Shulchan Aruch, the Alter Rebbe presents the 2 main opinions of the Rishonim on the status of the Tzitzis if any of the strings become shortened or severed. The argument applies in a case where 3 or more strings break.
According to the Rosh, If all 8 strings were severed, the Tzitzis will remain Kosher if a measure of כדי עניבה remains of each of the broken strings. The same is true if 5,6, or 7 strings broke. If 3 or 4 strings broke completely and no length remains, the Tzitzis may remain kosher, provided that they are all on the same side and one was careful to ensure that while tying the Tzitzis these four always stayed on the same side (as above). This is true as long as the 4 remaining strings have at least כדי עניבה .
According to Rabbeinu Tam, 2 (of the 4) full strings must always remain intact, with their 4 ends (when folded) each measuring 12 thumb-breadths. Therefore, if any 3 (of the 8) ends become severed, the Tzitzis will always be Posul, even if כדי עניבה length remains.
In the Shulchan Aruch, the Alter Rebbe rules that Lechatchila we are careful to be stringent like Rabbeinu Tam. However, if no other Tzitzis are available we rely on the lenient opinion of the Rosh which is the primary opinion. It appears that one could make a Bracha on these Tzitzis.
However, in the Siddur, the Alter Rebbe brings only the stringent opinion, suggesting that one may not rely on the lenient opinion at all.
Sleeping in Tzitzis
In the Siddur, the Alter Rebbe writes that those who are careful with Mitzvos will sleep with Tzitzis on, so that if they sleep into the day, they will not be naked of Mitzvos. An additional reason is so that one will not have to put on the Tallis Katan in the morning before washing Negel Vasser, which is problematic according to the Zohar which teaches that one may not touch their clothing before washing Negel Vasser. In the Shulchan Aruch[10], the Alter Rebbe writes that the concern is that one would be unable to make the Brahca on the Tzitzis before washing Negel Vasser and because one should not walk 4 Amos without Tzitzis.
Additionally, there is Kabbalistic basis for wearing Tzitzis at night as well as during the day. This is based on the writings of the Ariza”l[11].
_______________________
[1] OC 10:17-18
[2] See Mishna Berura 10:24 who explains that the majority is measured from the top of the garment (i.e. the shoulders), even if there are slits at the top of the garment for one’s arms.
[3] The rationale is that unless the Tzitzis garment is completely open, it cannot be worn in a way of wrapping (see below). Additionally the Beis Yosef quotes the interpretation of R”I on the Sifri Zuta that the Torah excludes a garment that is closed on the sides at the top of the garment. See also Siddur Hashala”h Hilchos Tzitzis who bemoans the Halachic problems that come from connecting the sides of the garment with hooks.
[4] Ba’er Heitev is lenient where the garment is merely folded or bunched. This is the opinion of the Mishna Berura 16:4
[5][5] Pri Eitz Chaim Shaar Tzitzis chapter 2, Shaar Hakavanos Tzitzis.
[6] Devarim 22:12
[7] Baal Haitur Hilchos Tzitzis, quoted in Beis Yosef Siman 11 and Magen Avraham 11:13
[8] Orach Chaim 11:35
[9] Bamidbar 15:39
[10] 8:20
[11] Pri Eitz Chaim Shaar Tzitzis chapter 1
Chassidim are known to be scrupulous in the observance of Mitzvos, going above-and-beyond in Hiddur Mitzvah, to ensure that the Mitzvah is performed in the best Halachic manner. Below we present some of the Hiddurim which are recorded in the Siddur that are either not recorded in the Shulchan Aruch or are not mandated in the rulings of the Shulchan Aruch.
Sewn-up sides
To be obligated in Tzitzis, the garment must be considered as having four corners. According to the Alter Rebbe in Shulchan Aruch[1], if the garment is sewn down the majority[2] of the length of the sides or tied together with straps, it is no longer considered a four-cornered garment and is not obligated in Tzitzis. If only part of the garment is sewn together and the majority remains open, the garment is obligated in Tzitzis. Because of Maris Ayin, it must be clearly noticeable that the majority is open.
If the sides are hooked together or held together with snaps that can easily be undone, the garment technically remains obligated in Tzitzis even if the snaps go down the entire length. Nonetheless, because of Maris Ayin the snaps or hooks should not be placed lower than the halfway point of the Tzitzis.
In the Siddur, the Alter Rebbe is more stringent, writing that if one wants to fulfil the Mitzvah of wearing Tzitzis all day (by wearing a Tallis Katan) and be Yotzai according to all opinions, the Tallis Katan should be open completely on both sides. The sides should not even be held together with hooks or snaps and this applies even if the majority still remains open[3].
Folds in the Tzitzis While Wearing
According to the Alter Rebbe’s ruling in the Siddur[4], the garment must wrap around the person’s body in a manner that the entire measure is completely spread out. If the garment is folded or bunched together, the place of the fold is not counted in the measure of the minimum dimensions of the garment. (For this reason, many people where a Bendel (belt) over their Tzitzis to hold them down securely so that the garment does not fold over).
Covering one’s chest
The opening of the neck of the Tallis Katan should completely cover one’s chest. If the whole is wider or has e.hg. the V-opening, . This is not a Halachic matter but rather a Kabbalistic stringency based on the writings of the Ariza”l[5].
Location of the knot
The first knot of the Tztitzis should also be positioned on the corner of the garment a minimum of one thumbreadth from the bottom edge of the garment. This is in fulfillment of the Pasuk[6] “you shall make Gedilim on the four corners”. The Gedil refers to from the first knot and onwards. The string before the first knot is not considered part of the Gedil.
On a Tallis Gadol, this presents the following problem. Since the fabric of the Tallis is not stiff, the Tzitzis which are tied through a single hole are liable to slip below this minimum level, even when tied to the side of the garment.
Since it would be difficult to always ensure that the Tzitzis remain in the correct position, the Alter Rebbe advises that a small hole be made near the (side) edge of the Tallis at the correct height. After tying the Tzitzis through the primary hole with a double knot, the ‘winding’ string is threaded through this small hole before beginning the windings. This will anchor the Tzitzis in place that they should not slip down.
The extra hole will also ensure that the Tzitzis always hang so that they touch the edge of the garment.
Two holes on the Talis Katan
On the Tallis Katan, the Alter Rebbe writes that two holes should be made, through which the strings are inserted. This is to ensure that the first knot of the Tzitzis will be positioned at least one thumb-breadth from the bottom (and side) of the Beged. This opinion[7] is brought by the Alter Rebbe in his Shulchan Aruch[8]. However, there he writes that the Halacha does not follow this opinion and one who wishes to be stringent should only do so on the Tallis Katan which is hidden from view and therefore will not appear as being overly-pious. In the Siddur, the Alter Rebbe writes that this should be followed. It does not apply to the Tallis Gadol which is worn over one’s clothing and will be publicly visible.
Accordingly, whilst on the Tallis Katan the knot will be 1 thumb-breadth from both the bottom and side edge of the garment, on the Tallis Gadol it will only be 1 thumb-breadth from the bottom edge and not from the side edge.
The strings should be threaded through the two holes so that they are tied on the front of the garment and hang down on the front of the garment. The Alter Rebbe writes that this is in fulfillment of the Pasuk[9] וראיתם אותו, “and you shall see it”, which requires that the entire length of the strings be visible on the outside. This concern would not be relevant to those who have only one hole. (For the same reason, care should be taken to not wear the Tallis Katan inside-out).
The two holes should be positioned on a diagonal so that the strings hang downwards towards the bottom hem of the garment and should “touch” the bottom of the corner within one thumb-breadth from the bottom and side edges.
Broken strings
In the Shulchan Aruch, the Alter Rebbe presents the 2 main opinions of the Rishonim on the status of the Tzitzis if any of the strings become shortened or severed. The argument applies in a case where 3 or more strings break.
According to the Rosh, If all 8 strings were severed, the Tzitzis will remain Kosher if a measure of כדי עניבה remains of each of the broken strings. The same is true if 5,6, or 7 strings broke. If 3 or 4 strings broke completely and no length remains, the Tzitzis may remain kosher, provided that they are all on the same side and one was careful to ensure that while tying the Tzitzis these four always stayed on the same side (as above). This is true as long as the 4 remaining strings have at least כדי עניבה .
According to Rabbeinu Tam, 2 (of the 4) full strings must always remain intact, with their 4 ends (when folded) each measuring 12 thumb-breadths. Therefore, if any 3 (of the 8) ends become severed, the Tzitzis will always be Posul, even if כדי עניבה length remains.
In the Shulchan Aruch, the Alter Rebbe rules that Lechatchila we are careful to be stringent like Rabbeinu Tam. However, if no other Tzitzis are available we rely on the lenient opinion of the Rosh which is the primary opinion. It appears that one could make a Bracha on these Tzitzis.
However, in the Siddur, the Alter Rebbe brings only the stringent opinion, suggesting that one may not rely on the lenient opinion at all.
Sleeping in Tzitzis
In the Siddur, the Alter Rebbe writes that those who are careful with Mitzvos will sleep with Tzitzis on, so that if they sleep into the day, they will not be naked of Mitzvos. An additional reason is so that one will not have to put on the Tallis Katan in the morning before washing Negel Vasser, which is problematic according to the Zohar which teaches that one may not touch their clothing before washing Negel Vasser. In the Shulchan Aruch[10], the Alter Rebbe writes that the concern is that one would be unable to make the Brahca on the Tzitzis before washing Negel Vasser and because one should not walk 4 Amos without Tzitzis.
Additionally, there is Kabbalistic basis for wearing Tzitzis at night as well as during the day. This is based on the writings of the Ariza”l[11].
_______________________
[1] OC 10:17-18
[2] See Mishna Berura 10:24 who explains that the majority is measured from the top of the garment (i.e. the shoulders), even if there are slits at the top of the garment for one’s arms.
[3] The rationale is that unless the Tzitzis garment is completely open, it cannot be worn in a way of wrapping (see below). Additionally the Beis Yosef quotes the interpretation of R”I on the Sifri Zuta that the Torah excludes a garment that is closed on the sides at the top of the garment. See also Siddur Hashala”h Hilchos Tzitzis who bemoans the Halachic problems that come from connecting the sides of the garment with hooks.
[4] Ba’er Heitev is lenient where the garment is merely folded or bunched. This is the opinion of the Mishna Berura 16:4
[5][5] Pri Eitz Chaim Shaar Tzitzis chapter 2, Shaar Hakavanos Tzitzis.
[6] Devarim 22:12
[7] Baal Haitur Hilchos Tzitzis, quoted in Beis Yosef Siman 11 and Magen Avraham 11:13
[8] Orach Chaim 11:35
[9] Bamidbar 15:39
[10] 8:20
[11] Pri Eitz Chaim Shaar Tzitzis chapter 1