by Rabbi Ari Enkin
Although many things can be done by machine, tying tzitzit strings is still not one of them. In order to render a tallit usable, the tzitzit strings must be hand tied by a God-fearing individual. What is amusing, however, is the largely mistaken belief that it is forbidden to tie the tzitzit strings onto a tallit at night. [1]
The source for this misunderstanding is a concern that doing so may be a violation of the Talmudic principle of ta’ase v’lo min ha’asui. This principle teaches that a tzitzit-bearing garment must be functional upon completion. When one ties tzitzit onto a tallit at night, the tallit has no halachic function and is essentially unusable until the next morning since the mitzva of tzitzit is one of those mitzvahs which apply only during the day and not at night.[2]
This delay between the assembly of the tallit and one’s first opportunity of being able to use it only arriving the next day, is deemed by some authorities as a possible violation of ta’ase v’lo min ha’asui.[3]
Tying Tzitzit at Night
In deference to this view, there a number of authorities who advise against tying tzitzit at night.[4] While the majority of halachic authorities don’t disqualify tzitzit which were tied at night, several of them recommend not doing so if at all possible.[5]
Nevertheless, normative halacha is not in accordance with these views and tying tzitzit at night is permitted without reservation.[6] As is the case with all stringencies, those who choose not to tie tzitzit at night are conducting themselves in a manner not required by normative halacha.[7]
Related to this issue is the writing of the tefillin parchments, which all authorities permit one to write at night although the mitzvah of tefillin is one which is only performed during the day.[8] Accordingly, one should not hesitate to wear tzitzit that were tied at night.[9]
The Chazon Ish’s Tzitzit
The Chazon Ish was known to permit tying tzitzit at night and specifically requested that his own tallit be prepared at night.[10] One should only use tzitzit strings that were hand spun,[11] though one should not criticize those who use the machine-made variety.[12]
Cutting Tzitzit
Many tzitzit professionals have the custom never to cut tzitzit strings with scissors or any other metal object. Instead, any necessary cutting or shortening is done with one’s teeth.[13] This idea of not using metal in the process of making tzitzit mirrors the building of the Beit Hamikdash. We are told that it was forbidden to use any metal utensils when hewing the stones which were to be used in the construction of the Altar. As such, some suggest that the use of metal should be forbidden in the process of making tzitzit as well. This common denominator between the Altar and tzitzit is their role in lengthening human life, [14] while metal is a material used in weaponry whose primary purpose is to shorten it.[15]
It is interesting to note that a person has thirty-two teeth, which is the number of tzitzit strings on the tallit.[16] One who is unable to cut tzitzit strings with his teeth may use a knife made from silver, bronze, or plastic.[17] It is said that stringent adherence to the mitzvah of tzitzit is a segula for preventing tooth aches.[18]
Another application of the principle of ta’ase v’lo min ha’asui requires that the Tzitzit strings be placed upon the tallit and not the other way around. For example, if one tore through the corner of one’s tallit causing the tzitzit strings to fall from the garment, it would not be permissible to simply replace the tzitzit strings onto the corner and then sew up the tear. Rather, the tear must first be sown up and then the tzitzit strings re-tied on to the garment anew.
Similarly, in the event that one’s tallit had ripped in half, even if the strings remained fastened in the corners, it would not be permitted to simply sew together the two halves of the tallit. Rather, the tzitzit must be removed, the tallit sewn together and then the tzitzit strings tied anew. A blessing is not recited when tying tzitzit because neither the tzitzit strings nor even the tying process are inherent requirements relating to a tallit.[19]
Tzitzit strings are among those ritual items, that while not inherently a mitzvah, they are necessary component for discharging one, a standing known as hechsher mitzva. As such, it is perfectly permissible to own a four cornered garment which one does not intend to attach tzitzit to, or even ever use. It is, however, forbidden to wear such a garment until the tzitzit are tied to the corners.[20] Authorities cite this concept as additional grounds to permit tying tzitzit strings at night.[21]
The principle of ta’ase v’lo min ha’asui is highly applicable with regards to the preparations for Sukkot. Among the rules in building a Sukka is the requirement to first build the frame and walls for one’s Sukka and only then to place the sechach on top. It would not be permitted to first prepare the sechach and only afterwards to erect the walls of the Sukka. [22]
This article was used with permission, courtesy of Rabbi Enkin and Hirhurim.
Sources:
[1] Pri Megadim 18:1 [2] Menachot 43a [3] Afikei Maginim 11; Biurim 13, Shulchan Hatahor ch. 14 and 18 [4] Shulchan Hatahor 18:1 [5] Silmat Chaim 28 [6] Rivevot Efraim, O.C. 3:27; Teshuvot V’hanhagot 2:13, Yabia Omer 8:3 [7] Aruch Hashulchan O.C. 14:7, Yabia Omer 8:3 [8] The Butchacher Gaon, cited by Da’at Torah of Maharsham O.C. 10:10 [9] Neot Deshe 62, Nachalat Binyamin 12, Halacha L’moshe 39, Lev Chaim 3:29, Chachmat Shlomo 18, Maharshag 2:74, Ben Ish Chai Lech Lecha, all cited in “Chokrei Minhagim” by Rabbi Eliyhau Yochanan Gurari [10] Dinim V’hanhagot Mimaran Ba’al Hachazon Ish 2:11 [11] Piskei Teshuvot 11:2, Divrei Chaim 2:1 [12] Eretz Tzvi 1:5, Shevet Halevi 1:6, Tzitz Eliezer 6:15 [13] Mishna Berura 11:61 [14] Shabbat 32b [15] Shulchan Aruch Harav 11:24, Middot 3:4 [16] Machatzit Hashekel 11 [17] Piskei Teshuvot 11:29 [18] Kaf Hachaim 11:17 [19] Menachot 41a, Yevamot 90b [20] See Mishna Berura 17:5 [21] Chochmat Shlomo O.C. 14:1, 18:1 [22] Rema O.C. 735:1
~~~~~~~~~~
See also Rabbi Mois Navon’s summary of the topic.
tying Tzitzit strings is still not one of them.
In order to render a Tallit useable, the Tzitzit
strings must be hand tied onto a Tallit by a God
-fearing individual. What is amusing, however, is
the largely mistaken belief that it is forbidden
to tie the Tzitzit strings onto a Tallit at
night. [1] The source for this misunderstanding
is due to a perceived concern that doing so may
be a violation of the Talmudic principle of “Ta’
ase V’lo Min Ha’asui”.
The principle of “Ta’ase V’lo Min Ha’asui”
teaches that a Tzitzit garment must be functional
upon completion. When one ties Tzitzit onto a
Tallit at night, the Tallit has no halachic
function and is essentially unusable until the
next morning. This is because the mitzva of
Tzitzit is one of those mitzvot which apply only
during the day and not at night.[2] This delay
between the assembly of the Tallit and one’s
first opportunity of being able to use it only
arriving the next day, is deemed by some
authorities as a possible violation of the “Ta’
ase V’lo Min Ha’asui” principle.[3]
Click here to read moreIn deference to this view,
there a number of authorities who advise against
tying Tzitzit at night.[4] While the majority of
halachic authorities don’t disqualify Tzitzit
which were tied at night, there a number of whom
which recommend avoid doing so if at all
possible.[5] Nevertheless, normative halacha is
not like these views and tying Tzitzit at night
is permitted without reservation.[6] As is the
case with all chumrot, those who choose not to
tie Tzitzit at night are conducting themselves in
a manner not required by normative halacha.[7]
Related to this issue is the writing of the
Tefillin parchments which all authorities permit
one to write at night although the mitzva of
Tefillin is one which is only performed during
the day.[8] Accordingly, one should not hesitate
to wear Tzitzit that were tied at night.[9] The
Chazon Ish was known to permit tying Tzitzit at
night and specifically requested that his own
Tallit be prepared at such time.[10] One should
only use Tzitzit strings that were hand made,[11]
though one should not criticize those who use the
machine made variety.[12]
Many Tzitzit professionals have the custom never
to cut Tzitzit strings with scissors or any other
metal object. Instead, any necessary cutting or
shortening is done with one’s teeth.[13] This
idea of not using metal in the process of making
Tzitzit mirrors the building of the Beit
Hamikdash. We are told that it was forbidden to
use any metal utensils when hewing the stones
which were to be used in the construction of the
Altar. As such, some suggest that the use of
metal should be forbidden in the process of
making Tzitzit as well.
This common denominator between the Altar and
Tzitzit is their role in lengthening human life,
[14] while metal is a material used in weaponry
whose primary purpose is to shorten it.[15]It is
interesting to note that a person has thirty-two
teeth which is the equal number of Tzitzit
strings on the Tallit.[16] One who is unable to
cut Tzitzit strings with his teeth may use a
knife made from silver, bronze, or plastic.[17]
It is said that being careful in the observance
of the mitzva of Tzitzit is a segula for
preventing tooth aches.[18]
Another application of the principle of “Ta’ase
V’lo Min Ha’asui” requires that the Tzitzit
strings be placed upon the Tallit and not the
other way around. For example, if one tore
through the corner of one’s Tallit causing the
Tzitzit strings to fall from the garment, it
would not be permissible to simply replace the
Tzitzit strings onto the corner and then sew up
the tear. Rather, the tear must first be sown up
and then the Tzitzit strings re-tied on to the
garment anew. Similarly, in the event that one’s
Tallit had ripped in half, even if the strings
remained fastened in the corners, it would not be
permitted to simply sew together the two halves
of the Tallit. Rather, the Tzitzit must be
removed, the Tallit sewn together and then the
Tzitzit strings tied anew.
A blessing is not recited when tying Tzitzit
because neither the Tzitzit strings nor even the
tying process are inherent requirements relating
to a Tallit.[19] Tzitzit strings are among those
ritual items, that while not inherently a mitzva,
they are necessary component for discharging one,
a standing known as “hechsher mitzva”. As such,
it is perfectly permissible to own a four
cornered garment which one does not intend to
attach Tzitzit to, or even ever use. It is,
however, forbidden to wear such a garment until
the Tzitzit are tied to the corners.[20]
Authorities cite this concept as additional
grounds to permit tying Tzitzit strings at
night.[21]
The principle of “Ta’ase V’lo Min Ha’asui” is
highly applicable with regards to the
preparations for Sukkot. Among the rules in
building a Sukka is the requirement to first
build the frame and walls for one’s Sukka and
only then to place the Sechach on top. It would
not be permitted to first prepare the Sechach and
only afterwards to erect the walls of the Sukka.
[22]
[1] Pri Megadim 18:1
[2] Menachot 43a
[3] Afikei Maginim 11;Biurim 13, Shulchan Hatahor
ch. 14 and 18
[4] Shulchan Hatahor 18:1
[5] Silmat Chaim 28
[6] Rivevot Efraim, O.C. 3:27; Teshuvot
V’hanhagot 2:13, Yabia Omer 8:3
[7] Aruch Hashulchan O.C. 14:7, Yabia Omer 8:3
[8] The Butchacher Gaon, cited by Da’at Torah of
Maharsham O.C. 10:10
[9] Neot Deshe 62, Nachalat Binyamin 12, Halacha
L’moshe 39, Lev Chaim 3:29, Chachmat Shlomo 18,
Maharshag 2:74, Ben Ish Chai Lech Lecha, all
cited in “Chokrei Minhagim” by Rabbi Eliyhau
Yochanan Gurari
[10] “Dinim V’hanhagot Mimaran Ba’al Hachazon Ish
2:11
[11] Piskei Teshuvot 11:2, Divrei Chaim 2:1
[12] Eretz Tzvi 1:5, Shevet Halevi 1:6, Tzitz
Eliezer 6:15
[13] Mishna Berura 11:61
[14] Shabbat 32b
[15] Shulchan Aruch Harav 11:24, Middot 3:4
[16] Machatzit Hashekel 11
[17] Piskei Teshuvot 11:29
[18] Kaf Hachaim 11:17
[19] Menachot 41a, Yevamot 90b
[20] See Mishna Berura 17:5
[21] Chochmat Shlomo O.C. 14:1, 18:1
[22] Rema O.C. 735:1
http://hirhurim.blogspot.com/2008/02/tying-
tzitzit-at-night-more.htmlBy: Rabbi Ari Enkin Although many things can be done by machine, tying Tzitzit strings is still not one of them. In order to render a Tallit useable, the Tzitzit strings must be hand tied onto a Tallit by a God -fearing individual. What is amusing, however, is the largely mistaken belief that it is forbidden to tie the Tzitzit strings onto a Tallit at night. [1] The source for this misunderstanding is due to a perceived concern that doing so may be a violation of the Talmudic principle of “Ta’ ase V’lo Min Ha’asui”. The principle of “Ta’ase V’lo Min Ha’asui” teaches that a Tzitzit garment must be functional upon completion. When one ties Tzitzit onto a Tallit at night, the Tallit has no halachic function and is essentially unusable until the next morning. This is because the mitzva of Tzitzit is one of those mitzvot which apply only during the day and not at night.[2] This delay between the assembly of the Tallit and one’s first opportunity of being able to use it only arriving the next day, is deemed by some authorities as a possible violation of the “Ta’ ase V’lo Min Ha’asui” principle.[3] Click here to read moreIn deference to this view, there a number of authorities who advise against tying Tzitzit at night.[4] While the majority of halachic authorities don’t disqualify Tzitzit which were tied at night, there a number of whom which recommend avoid doing so if at all possible.[5] Nevertheless, normative halacha is not like these views and tying Tzitzit at night is permitted without reservation.[6] As is the case with all chumrot, those who choose not to tie Tzitzit at night are conducting themselves in a manner not required by normative halacha.[7] Related to this issue is the writing of the Tefillin parchments which all authorities permit one to write at night although the mitzva of Tefillin is one which is only performed during the day.[8] Accordingly, one should not hesitate to wear Tzitzit that were tied at night.[9] The Chazon Ish was known to permit tying Tzitzit at night and specifically requested that his own Tallit be prepared at such time.[10] One should only use Tzitzit strings that were hand made,[11] though one should not criticize those who use the machine made variety.[12] Many Tzitzit professionals have the custom never to cut Tzitzit strings with scissors or any other metal object. Instead, any necessary cutting or shortening is done with one’s teeth.[13] This idea of not using metal in the process of making Tzitzit mirrors the building of the Beit Hamikdash. We are told that it was forbidden to use any metal utensils when hewing the stones which were to be used in the construction of the Altar. As such, some suggest that the use of metal should be forbidden in the process of making Tzitzit as well. This common denominator between the Altar and Tzitzit is their role in lengthening human life, [14] while metal is a material used in weaponry whose primary purpose is to shorten it.[15]It is interesting to note that a person has thirty-two teeth which is the equal number of Tzitzit strings on the Tallit.[16] One who is unable to cut Tzitzit strings with his teeth may use a knife made from silver, bronze, or plastic.[17] It is said that being careful in the observance of the mitzva of Tzitzit is a segula for preventing tooth aches.[18] Another application of the principle of “Ta’ase V’lo Min Ha’asui” requires that the Tzitzit strings be placed upon the Tallit and not the other way around. For example, if one tore through the corner of one’s Tallit causing the Tzitzit strings to fall from the garment, it would not be permissible to simply replace the Tzitzit strings onto the corner and then sew up the tear. Rather, the tear must first be sown up and then the Tzitzit strings re-tied on to the garment anew. Similarly, in the event that one’s Tallit had ripped in half, even if the strings remained fastened in the corners, it would not be permitted to simply sew together the two halves of the Tallit. Rather, the Tzitzit must be removed, the Tallit sewn together and then the Tzitzit strings tied anew. A blessing is not recited when tying Tzitzit because neither the Tzitzit strings nor even the tying process are inherent requirements relating to a Tallit.[19] Tzitzit strings are among those ritual items, that while not inherently a mitzva, they are necessary component for discharging one, a standing known as “hechsher mitzva”. As such, it is perfectly permissible to own a four cornered garment which one does not intend to attach Tzitzit to, or even ever use. It is, however, forbidden to wear such a garment until the Tzitzit are tied to the corners.[20] Authorities cite this concept as additional grounds to permit tying Tzitzit strings at night.[21] The principle of “Ta’ase V’lo Min Ha’asui” is highly applicable with regards to the preparations for Sukkot. Among the rules in building a Sukka is the requirement to first build the frame and walls for one’s Sukka and only then to place the Sechach on top. It would not be permitted to first prepare the Sechach and only afterwards to erect the walls of the Sukka. [22] [1] Pri Megadim 18:1 [2] Menachot 43a [3] Afikei Maginim 11;Biurim 13, Shulchan Hatahor ch. 14 and 18 [4] Shulchan Hatahor 18:1 [5] Silmat Chaim 28 [6] Rivevot Efraim, O.C. 3:27; Teshuvot V’hanhagot 2:13, Yabia Omer 8:3 [7] Aruch Hashulchan O.C. 14:7, Yabia Omer 8:3 [8] The Butchacher Gaon, cited by Da’at Torah of Maharsham O.C. 10:10 [9] Neot Deshe 62, Nachalat Binyamin 12, Halacha L’moshe 39, Lev Chaim 3:29, Chachmat Shlomo 18, Maharshag 2:74, Ben Ish Chai Lech Lecha, all cited in “Chokrei Minhagim” by Rabbi Eliyhau Yochanan Gurari [10] “Dinim V’hanhagot Mimaran Ba’al Hachazon Ish 2:11 [11] Piskei Teshuvot 11:2, Divrei Chaim 2:1 [12] Eretz Tzvi 1:5, Shevet Halevi 1:6, Tzitz Eliezer 6:15 [13] Mishna Berura 11:61 [14] Shabbat 32b [15] Shulchan Aruch Harav 11:24, Middot 3:4 [16] Machatzit Hashekel 11 [17] Piskei Teshuvot 11:29 [18] Kaf Hachaim 11:17 [19] Menachot 41a, Yevamot 90b [20] See Mishna Berura 17:5 [21] Chochmat Shlomo O.C. 14:1, 18:1 [22] Rema O.C. 735:1 http://hirhurim.blogspot.com/2008/02/tying- tzitzit-at-night-more.html