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Birchat Asher Yatzar

2012-11-13T19:50:56Z

YechielMichel: made a file for Asher Yatzar-- included some perush and some halacha--all straight from Aruch HaShulchan besides one reference

==Understanding Asher Yatzar==
# Asher Yatzar is an interesting beracha because it never directly addresses the topic that it is about. <ref> Aruch HaShulchan 6:1 </ref> One reason for this type of formulation is because it isn't respectful to talk about relieving oneself overtly <ref> Aruch HaShulchan 6:1 </ref>
# There is a lot of meaning contained within Asher Yatzar, for example, there are 45 words corresponding to the numerical value of the word "ADAM" <ref> Ben Ish Chai as quoted in Rav Simcha Bunim Cohen, Laws of everyday living. This gematria is only accurate for Sfardim who have 45 words in their version of Asher Yatzar </ref>
# Numerous explanations are given for the word beChachma. Rashi explains that it is referring to the fact that HKBH can keep air inside a person even though he has so many holes in his body. Tosafot explains that it refers to the fact that G-d created man's sustenance before he created him. The Maharsha explains that it is referring to man, and that he was created as an intelligent being. The Lavush explains that it refers to the many different processes that are involved in man's digestion and excretion; including taking in the food, holding the food, absorbing the nutrients, and excreting the waste <ref> Aruch HaShulchan 6:2 brings all of these explanations </ref>
# Nekavim mainly references the mouth and the organ used for excretion but is written twice to include every orifice <ref> Aruch HaShulchan 6:2 </ref>

==Obligation==
# Asher Yatzar is said every time that one releases excrement, even if it was a minute amount <ref> Aruch HaShulchan 7:5 </ref> This applies to both solid and liquid waste <ref> Aruch Hashulchan 7:1 </ref>
# If one forgot to say Asher Yatzar after going to the bathroom and subsequently relieved himself again, there is a machlokes if he should say Asher Yatzar twice. <ref> Aruch HaShulchan 7:4 </ref> The Shulchan Aruch says that one should but the Aruch HaShulchan disagrees and says that one should never make more than one asher yatzar <ref> Aruch HaShulchan 7:4 </ref> Additionally, the Aruch HaShulchan says that if one went to the bathroom but forgot to say Asher Yatzar and subsequently needed to relieve himself again, he should first relieve himself and then say one beracha of Asher Yatzar <ref> Aruch HaShulchan 7:4 </ref>

==References==
<references/>

Birchat Asher Yatzar

2012-11-13T19:40:20Z

YechielMichel:

Birchat Asher Yatzar

2012-11-13T19:37:09Z

YechielMichel: Created page with "==Understanding Asher Yatzar== # Asher Yatzar is an interesting beracha because it never directly addresses the topic that it is about. <ref> Aruch HaShulchan 6:1 </ref> One r..."

Brachot

2012-11-13T19:12:24Z

YechielMichel: adding a file about asher yatzar

__NOTOC__
{| width="100%" style="background: transparent;"
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<h2 style="margin:0;background-color:#FFE4E1;font-size:120%;font-weight:bold;border:1px solid #FF69B4;text-align:left;color:#000000;padding:0.2em 0.4em;">General Rules of Brachot</h2>
'''General Concepts'''
* [[Having Kavana for Mitzvot]]
* [[Shomea KeOneh]]
* [[Safek Brachot LeHaKel]]
* [[Making one hundred Brachot daily]]
* [[Shiur of K'zayis]] ([[Kazayis]])
* [[Interruptions to a Bracha]](Hefsek)
* [[Location Change]] ([[Shinui Makom]])
* [[Food that comes during a meal]]
* [[Brachot on Food One Eats Before a Meal]]
* [[Order of Brochos]]
'''Making the Bracha properly'''
*[[Before the Beracha]]
*[[Making the Beracha]]
*[[Talking between the Beracha and eating]]
*[[Other interruptions between the Beracha and eating]]
*[[Bracha Rishona]]
*[[Bracha Achrona]]
*[[Respecting foods]]
*[[Amen]]

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<h2 style="margin:0;background-color:#FFEAD5;font-size:120%;font-weight:bold;border:1px solid #FF8C1C;text-align:left;color:#000;padding:0.2em 0.4em;">[[Brachot on Food]]</h2>
*[[Al HaMichya]]
*[[Breakfast Cereals]]
*[[Soups]]
*[[Ikar and Tofel]] (combination of ingredients)
'''HaMotzei'''
*[[Bread]]
*[[Cooked or fried bread]] (matza meal cake, matza brei)
'''Mezonot'''
*[[Wheat and grain products]] (noodle, cake, pastry)
*[[Rice and rice products]] (rice, rice cake, rice crispies)
*[[Pas Haba Bikisnin]] (cookies, cakes, crackers)
*[[Making a meal on Mezonot]]
'''HaEtz and HaAdama'''
*[[Fruits and Vegetables]]
*[[Processed fruits and vegetables]] (jelly, jam, peanut butter)
*[[Corn and potato products]] (corn chip, mashed potato)
*[[Raw or roasted grain]] (granola, puffed wheat)
'''Shehakol'''
*[[Shehakol]] (drinks, candies)
|}
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<h2 style="margin:0;background-color:#BEE1FC;font-size:120%;font-weight:bold;border:1px solid #58B6FF;text-align:left;color:#000000;padding:0.2em 0.4em;">[[Birkat HaMazon]]</h2>
*[[Netilat Yadayim for a meal]]
*[[Saying Divrei Torah at the meal]]
*[[Mayim Achronim]]
*[[Zimmun]]
*[[Birkat HaMazon]]
*[[Yaaleh VeYavo]]
'''[[Brachot on Mitzvot]]'''
*[[Birkhot HaShachar]]
*[[Birchas Asher Yasar]]
*[[Birchot Kriyat Shema]]
*[[Bracha of Sukkah]]
*[[Kiddish]]
*[[Havdalah]]
* [[Birkat HaGomel]]

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<h2 style="margin:0;background-color:#ddcef2;font-size:120%;font-weight:bold;border:1px solid #afa3bf;text-align:left;color:#000;padding:0.2em 0.4em;">Brachot on Special Occasions</h2>
*[[Shehecheyanu]]
*[[Brachot on a nice smell]]
*[[Brachot on Sights]]
*[[Oseh Maaseh Beresheet]]
*[[Bracha for seeing a rainbow]]
*[[Bracha for a miracle]]
*[[Bracha for an unusual creature]]
*[[Bracha for good or bad news]]
*[[Birchat Ilanot]]
*[[Birkat HaLevana]]
*[[Birkat HaHammah]] ([[Bircas HaChammah]])
|}

Making a New Bracha on Tzitzit

2012-10-15T21:12:13Z

YechielMichel:

==Intent to put it back on==
# The Shulchan Aruch holds that if you remove your tallis for any period of time, even if you had intention to put it back on immediately, you have to make a new beracha <ref Aruch Hashulchan 8:19 </ref>
# The Rema disagrees and holds that if you remove a talit with intention to put it back on within “a short period of time” one doesn’t make a new Bracha upon putting on the talit a second time within that short period of time. <Ref> Rama 8:14 writes that if one removes the Talit with intent to put it back on one doesn’t make a Bracha. This is explained by the achronim based on the language of the Tur who writes that if one intends to put it back on immediately (מיד) then there’s no need for a new Bracha. So rules Mishna Brurah 8:37 and Ezor Yisrael 8:14. </ref>
# If one removes the talit with intent to put it back on right away and then doesn’t put it on right away but rather tarries, a new Bracha is needed. <ref> S”A HaRav 8:24, Mishna Brurah 8:37, Ezor Yisrael 8:14 </ref>
==What is “a short period of time”? ==
# It’s unclear from the poskim what's considered "a short period of time". Many authorities define it as a unit of time, opinions ranging from a half hour to three hours, while other authorities define it as the time it takes to do a certain activity, some say that has to be a significant activity and some say it has to be a activity without a definite time limit. (See footnote for clarification).<ref>
* [http://www.yutorah.org/lectures/lecture.cfm/750553/Rabbi_Hershel_Schachter/Hilchot_Tzitzit Rav Hershel Schachter] (Hilchot Tzitzit min 43), Hilchot Gra Veminhagim 1:17 (pg 20), Netivot Hachaim (3 pg 222), Or Torah (vol 23, 5751 Av, pg 714), and Tzitzit Halacha Pesukah (Rabbi Tzvi Kohen, 8:72 in the note) hold a half hour of removing the Tzitzit requires one to make a new Bracha.
* Rav Shlomo Zalman in Halichot Shlomo 3:7 writes that one should only make a new bracha is the tzitzit were removed for 3 hours. However, the footnote there clarifies that this number isn't exact. See also Rav Moshe Shternbach in Teshuvot VeHanhagot 1:32 who writes that one should make a new Bracha only if it has been an hour or two and one also left the house or building one was in.
* Ezor Yisrael (pg 39) writes that if you do a significant activity one should make a new Bracha, but if it’s a transitory activity, no new Bracha is required. Similarly, Piskei Teshuvot 8:23 concludes that if it’s a activity with a defined time limit, then no new Bracha is required, however if the activity doesn't have a definite time limit or one tarries after that activity, a new Bracha is required. </ref>
# Sephardim should follow the opinion of that defines a short period as a half hour. <ref> Sh”t Yabea Omer 8:2(4), Yalkut Yosef (Tzitzit pg 222), Sh”t Or Letzion 2:44(10), Sh”t Otzrot Yosef 1:28 </ref>

==Examples of momentarily==
# If one sees that his Tzitzit are inside out, one may take them off, flip it and then put it back on without a new Bracha. <Ref> Sh”t Bear Moshe 6:3(9) </ref>
==Changing places==
# For changing one’s place there’s no obligation to make a new Bracha. <Ref> Magan Avraham 8:18, Mishna Brurah 8:34, 37, piskei teshuvot 8:23(6), Ezor Yisrael 8:14, Tzitizit Halacha Pesuka (by Rav Tzvi Kohen) 8:73 </ref>
==Lending one’s talit for a mitzvah==
# If one removed one’s talit to give to someone getting an aliyah (or duchaning), no new Bracha is needed when getting back the talit. <Ref> Bet Baruch 12:39, Tzitizit Halacha Pesuka (by Rav Tzvi Kohen) 8:77, Halichot Shlomo (3:7 in the notes), Rav Hershel Schachter (Hilchot Tzitzit min 43). However, Sh”t Rivivot Efraim 5:14 writes that this is a certain hesech hadaat. </ref>
## For example, a person who gave his talit to someone for an aliyah and instead it gets used for all the olim and it only gets returned after a half hour, a new Bracha is needed when returned. <Ref> Rabbi Hershel Schachter (Hilchot Tzitzit min 43) in as an example </ref>
## Similarly, if someone took the talit from a person shoulders without asking, the owner doesn’t need to make a new Bracha when he gets it back unless the owner fears not getting the Talit back. <ref> Mishneh Halachot 15:7 who says that if a person took your talit for an aliyah you don’t need a new Bracha, unless you thought you wouldn’t get your talit back. </ref>
# If one gave a talit to someone in order to fulfill the mitzvah and in order that the borrower can make a Bracha on it, the talit was given as a gift on condition (Mattana Al Menat Lehachzir), there’s a dispute whether a person should make a new Bracha when the talit is returned. <Ref> Sh”t bear Moshe 6:5 and Bet Baruch 12:39 hold that you need a new Bracha, while Sh”t hillel Omer 4 writes that no new Bracha is needed. </ref>
==Going to the bathroom==
# If one does into a bathroom, one doesn’t make a new Bracha on the talit upon exiting the bathroom <ref> Darkei Moshe 8:6, Mishna Brurah 8:37, Ezor Yisrael 8:14 pg 40 </ref> even if it takes a half hour. <Ref> Halichot Yisrael (Siman 4 pg 20) quotes Rav Gustman as saying that going to the bathroom doesn’t require a new Bracha even if takes a half hour. </ref>
## If one has a Talit with a פסוק written on the crown, since it’s forbidden to bring into a bathroom, one must make a new Bracha upon exiting and putting back on the talit. <Ref> Artzot HaChaim (Meir HaAretz) 8:79, Beer Moshe 6:2(5), and seemingly Piskei Teshuvot 8:23. </ref>
==Bathing, Showering, Tevilah, Swimming==
# One doesn’t need to make a new Bracha after bathing. However, it’s preferable to have in mind while making the Bracha in the morning only to cover the Tzitzit until that point in time and then after bathing a new Bracha would be required. <Ref> Buir Halacha D”H VeYesh quotes Artzot HaChaim 8:86 in name of the Kol Eliyahu 2:2 to say that a new Bracha is needed for bathing, however, Biur Halacha writes that the minhag is not to make a new bracha, and concludes that it’s better to have in mind not to cover the wearing of Tzitzit after bathing and then one can make the Bracha afterwards. So writes Tzitzit Halacha Pesuka by Rav Tzvi Kohen 8:80. </ref> However, if one bathed for a long time (and removed one’s mind from tzitzit) one should make a new Bracha. <Ref> Sh”t Tzitz Eliezer 13:4, Sh”t Bear Moshe 6:4(11), Ben Ish Chai Beresheet 10, and Kaf HaChaim 8:56 hold that for bathing which takes a long time requires a new Bracha, whereas, tevilah, which is short doesn’t require a new Bracha. See Torat Chaim Sofer 8:23. </ref>
## If one didn’t have this kavana but usually does, it’s assumed that your kavana was your normal practice <ref> Sharei Teshuva 8:15, Tzitzit by Rav tzvi Kohen 8:80 </ref>
# After taking a shower, no new Bracha is needed (unless an exceptionally long time is taken and one removed his mind from Tzitzit). <Ref> Ezor Yisrael pg 40 </ref>
# After Tevilah no new Bracha is needed. <Ref> Kaf HaChaim 8:56, Sh”t Bear Moshe 6:4(11-2) </ref>
# However, after going swimming a new Bracha is needed (unless it was short and one kept one’s mind on Tzitzit). <Ref> Ezor Yisrael pg 40 </ref>
==Kiddish in middle of Davening==
# If one removed one’s talit for Kiddish before Mussaf no new Bracha is needed. <ref> Halichot Yisrael (Siman 4 pg 18-9) quotes Rav Gustman who says that if one took off a talit to have kiddish before tekiyot shofar on ראש השנה shouldn’t make a new Bracha since he probably intended according to the minhag to put it back on after kiddish. So holds Piskei Teshuvot 8:23(3). [Halichot Yisrael (pg 18) writes that Rav Aharon Kotler once made a new Bracha after a short kiddish, however there he gives many explanations for this incident.] See Sh”t Chelkat Yacov 1:105 who writes about a minhag to remove one’s talit for a couple of hours in order to go home for kiddish and learn before Mussaf, and concludes that since there’s a doubt, one should fold one’s talit before going home so that you can make a new Bracha upon returning. (Tzitzit Halacha Pesuka by Rav Tzvi Kohen 8:72 argues that it won’t work since you do plan to put it back on!). </ref>
==Going to sleep without tzitzit==
# There’s a dispute if one sleep during the day without wearing one’s tzitizit whether a new Bracha is needed upon waking up. Therefore, it’s preferable to wear them to sleep or have them cover you as you sleep. <Ref> Mishna Brurah 8:42. Tzitzit by Rav tzvi Kohen 8:81 adds one should remove it to cover oneself without taking it off completely. Piskei Teshuvot 8:23(7) adds that if it’s only a shinat arraya (sleeping on one’s hands, bench, weird position) – no new Bracha according to everyone and so one doesn’t need to cover’s one’s body with the tzitzit. </ref>
# If one sleeps at night in Tzitzit, there’s a dispute in poskim and so one shouldn’t make a new Bracha but should have it covered by making a Bracha on the talit (or listening to someone else make the Bracha on the talit). Additionally, one shouldn’t remove the tzitzit with intent not to put it back on and then put it back on since according to some that’s causes an unnecessary Bracha. <Ref> Mishna Brurah 8:42. </ref>

==Intent not to put it back on==
# If one removes the talit with explicit intent not to put it back on for a while or not at all, a new Bracha is needed even if one put it back on right away. <Ref> Magan Avraham 8:18, Mishna Brurah 8:37, Sh”t Bear Moshe 6:4(10), Piskei Teshuvot 8:23(4), Ezor Yisrael 8:14 </ref>
## If one removes one’s talit in order to put on another talit and then changes his mind, a new Bracha is needed <ref> artzot hachaim, Tzitzit by Rav tzvi Kohen 8:71 </ref>
## If one changes talit’s a new Bracha is needed if one didn’t have that new one in mind when one made the Bracha in the morning. <Ref> S”A 8:12 writes that if one has many pairs of clothes with Tzitzit one must make a Bracha on each one unless one had intention to where all of them. Mishna Brurah 8:32 explains that if one didn’t have explicit intention, one must make another Bracha for each one. Almost all achronim write this distinction of switching two pairs of Tzitzit (where one surely makes a new Bracha) and removing one and replacing it after time (where there’s a dispute) including Sh”t Divrei Shmuel 1, Sh”t Teshurat Shai 133, Pri HaSadeh 4:64 (it’s regarding Tefillin, but references Talit), Artzot HaChaim, Sh”t Yabea Omer Y”D 3:17(2), Tzitzit Halacha Pesuka (by Rav Tzvi Cohen 8:79), Piskei Teshuvot 8:23(8). See Sh”t Rivovot Efraim 1:23 and Sh”t Bear Moshe 6:4. </ref>
## Therefore, when switching Tzitzit’s on Friday for [[Shabbat]], if when donning the weekday pair in the morning that it should cover the [[Shabbat]] pair, one doesn’t need a new Bracha, however if one didn’t have this intent, a new Bracha is needed. If one’s normal practice is to switch into a [[Shabbat]] pair, even stam intent is enough to cover that pair, and no new Bracha is needed. <ref> See above note. Leket Kemach Hachadash 73, and Torat Chaim Sofer 23 write explicitly regarding this case that a new Bracha should be made. However, Tzitzit Halacha Pesuka (by Rav Tzvi Cohen 8:79 in the footnote) writes that the Chazon Ish didn’t make a new bracha, and he quotes Rav Chaim Kanievsky who explained that it was for the reason that the Chazon Ish didn’t want to make a Bracha on a talit katan. </ref>
## If one removed a talit in Davening by accident thinking that Davening was over, a new Bracha is needed. <ref> Daat Torah, Tzitizit Halacha Pesuka by Rav tzvi Kohen 8:76 </ref>

==Intent Stam==
# If one removed the talit stam without intent, it depends on one’s actions:
* If one was still wearing one’s Tzitzit when one removed the talit, no new Bracha is made. <Ref> Mishna Brurah 8:38, Piskei Teshuvot 8:23(5) </ref>
* If one folded the talit and put it in it’s case since you display the fact that one doesn’t plan on putting it back on, a new Bracha is needed. <ref> Mishna Brurah 8:38, Piskei Teshuvot 8:23(5) </ref>
* If one folded the talit without any intent in middle of Davening, no new Bracha is needed. <Ref> Mishna Brurah 8:38. </ref>

==References==
<references/>

Making a New Bracha on Tzitzit

2012-10-15T21:10:43Z

YechielMichel:

==Intent to put it back on==
# The Shulchan Aruch holds that if you remove your tallis for any period of time, even if you had intention to put it back on immediately, you have to make a new beracha <ref Aruch Hashulchan 8:19 </ref>
#The Rema disagrees and holds that if you remove a talit with intention to put it back on within “a short period of time” one doesn’t make a new Bracha upon putting on the talit a second time within that short period of time. <Ref> Rama 8:14 writes that if one removes the Talit with intent to put it back on one doesn’t make a Bracha. This is explained by the achronim based on the language of the Tur who writes that if one intends to put it back on immediately (מיד) then there’s no need for a new Bracha. So rules Mishna Brurah 8:37 and Ezor Yisrael 8:14. </ref>
# If one removes the talit with intent to put it back on right away and then doesn’t put it on right away but rather tarries, a new Bracha is needed. <ref> S”A HaRav 8:24, Mishna Brurah 8:37, Ezor Yisrael 8:14 </ref>
==What is “a short period of time”? ==
# It’s unclear from the poskim what's considered "a short period of time". Many authorities define it as a unit of time, opinions ranging from a half hour to three hours, while other authorities define it as the time it takes to do a certain activity, some say that has to be a significant activity and some say it has to be a activity without a definite time limit. (See footnote for clarification).<ref>
* [http://www.yutorah.org/lectures/lecture.cfm/750553/Rabbi_Hershel_Schachter/Hilchot_Tzitzit Rav Hershel Schachter] (Hilchot Tzitzit min 43), Hilchot Gra Veminhagim 1:17 (pg 20), Netivot Hachaim (3 pg 222), Or Torah (vol 23, 5751 Av, pg 714), and Tzitzit Halacha Pesukah (Rabbi Tzvi Kohen, 8:72 in the note) hold a half hour of removing the Tzitzit requires one to make a new Bracha.
* Rav Shlomo Zalman in Halichot Shlomo 3:7 writes that one should only make a new bracha is the tzitzit were removed for 3 hours. However, the footnote there clarifies that this number isn't exact. See also Rav Moshe Shternbach in Teshuvot VeHanhagot 1:32 who writes that one should make a new Bracha only if it has been an hour or two and one also left the house or building one was in.
* Ezor Yisrael (pg 39) writes that if you do a significant activity one should make a new Bracha, but if it’s a transitory activity, no new Bracha is required. Similarly, Piskei Teshuvot 8:23 concludes that if it’s a activity with a defined time limit, then no new Bracha is required, however if the activity doesn't have a definite time limit or one tarries after that activity, a new Bracha is required. </ref>
# Sephardim should follow the opinion of that defines a short period as a half hour. <ref> Sh”t Yabea Omer 8:2(4), Yalkut Yosef (Tzitzit pg 222), Sh”t Or Letzion 2:44(10), Sh”t Otzrot Yosef 1:28 </ref>

==Examples of momentarily==
# If one sees that his Tzitzit are inside out, one may take them off, flip it and then put it back on without a new Bracha. <Ref> Sh”t Bear Moshe 6:3(9) </ref>
==Changing places==
# For changing one’s place there’s no obligation to make a new Bracha. <Ref> Magan Avraham 8:18, Mishna Brurah 8:34, 37, piskei teshuvot 8:23(6), Ezor Yisrael 8:14, Tzitizit Halacha Pesuka (by Rav Tzvi Kohen) 8:73 </ref>
==Lending one’s talit for a mitzvah==
# If one removed one’s talit to give to someone getting an aliyah (or duchaning), no new Bracha is needed when getting back the talit. <Ref> Bet Baruch 12:39, Tzitizit Halacha Pesuka (by Rav Tzvi Kohen) 8:77, Halichot Shlomo (3:7 in the notes), Rav Hershel Schachter (Hilchot Tzitzit min 43). However, Sh”t Rivivot Efraim 5:14 writes that this is a certain hesech hadaat. </ref>
## For example, a person who gave his talit to someone for an aliyah and instead it gets used for all the olim and it only gets returned after a half hour, a new Bracha is needed when returned. <Ref> Rabbi Hershel Schachter (Hilchot Tzitzit min 43) in as an example </ref>
## Similarly, if someone took the talit from a person shoulders without asking, the owner doesn’t need to make a new Bracha when he gets it back unless the owner fears not getting the Talit back. <ref> Mishneh Halachot 15:7 who says that if a person took your talit for an aliyah you don’t need a new Bracha, unless you thought you wouldn’t get your talit back. </ref>
# If one gave a talit to someone in order to fulfill the mitzvah and in order that the borrower can make a Bracha on it, the talit was given as a gift on condition (Mattana Al Menat Lehachzir), there’s a dispute whether a person should make a new Bracha when the talit is returned. <Ref> Sh”t bear Moshe 6:5 and Bet Baruch 12:39 hold that you need a new Bracha, while Sh”t hillel Omer 4 writes that no new Bracha is needed. </ref>
==Going to the bathroom==
# If one does into a bathroom, one doesn’t make a new Bracha on the talit upon exiting the bathroom <ref> Darkei Moshe 8:6, Mishna Brurah 8:37, Ezor Yisrael 8:14 pg 40 </ref> even if it takes a half hour. <Ref> Halichot Yisrael (Siman 4 pg 20) quotes Rav Gustman as saying that going to the bathroom doesn’t require a new Bracha even if takes a half hour. </ref>
## If one has a Talit with a פסוק written on the crown, since it’s forbidden to bring into a bathroom, one must make a new Bracha upon exiting and putting back on the talit. <Ref> Artzot HaChaim (Meir HaAretz) 8:79, Beer Moshe 6:2(5), and seemingly Piskei Teshuvot 8:23. </ref>
==Bathing, Showering, Tevilah, Swimming==
# One doesn’t need to make a new Bracha after bathing. However, it’s preferable to have in mind while making the Bracha in the morning only to cover the Tzitzit until that point in time and then after bathing a new Bracha would be required. <Ref> Buir Halacha D”H VeYesh quotes Artzot HaChaim 8:86 in name of the Kol Eliyahu 2:2 to say that a new Bracha is needed for bathing, however, Biur Halacha writes that the minhag is not to make a new bracha, and concludes that it’s better to have in mind not to cover the wearing of Tzitzit after bathing and then one can make the Bracha afterwards. So writes Tzitzit Halacha Pesuka by Rav Tzvi Kohen 8:80. </ref> However, if one bathed for a long time (and removed one’s mind from tzitzit) one should make a new Bracha. <Ref> Sh”t Tzitz Eliezer 13:4, Sh”t Bear Moshe 6:4(11), Ben Ish Chai Beresheet 10, and Kaf HaChaim 8:56 hold that for bathing which takes a long time requires a new Bracha, whereas, tevilah, which is short doesn’t require a new Bracha. See Torat Chaim Sofer 8:23. </ref>
## If one didn’t have this kavana but usually does, it’s assumed that your kavana was your normal practice <ref> Sharei Teshuva 8:15, Tzitzit by Rav tzvi Kohen 8:80 </ref>
# After taking a shower, no new Bracha is needed (unless an exceptionally long time is taken and one removed his mind from Tzitzit). <Ref> Ezor Yisrael pg 40 </ref>
# After Tevilah no new Bracha is needed. <Ref> Kaf HaChaim 8:56, Sh”t Bear Moshe 6:4(11-2) </ref>
# However, after going swimming a new Bracha is needed (unless it was short and one kept one’s mind on Tzitzit). <Ref> Ezor Yisrael pg 40 </ref>
==Kiddish in middle of Davening==
# If one removed one’s talit for Kiddish before Mussaf no new Bracha is needed. <ref> Halichot Yisrael (Siman 4 pg 18-9) quotes Rav Gustman who says that if one took off a talit to have kiddish before tekiyot shofar on ראש השנה shouldn’t make a new Bracha since he probably intended according to the minhag to put it back on after kiddish. So holds Piskei Teshuvot 8:23(3). [Halichot Yisrael (pg 18) writes that Rav Aharon Kotler once made a new Bracha after a short kiddish, however there he gives many explanations for this incident.] See Sh”t Chelkat Yacov 1:105 who writes about a minhag to remove one’s talit for a couple of hours in order to go home for kiddish and learn before Mussaf, and concludes that since there’s a doubt, one should fold one’s talit before going home so that you can make a new Bracha upon returning. (Tzitzit Halacha Pesuka by Rav Tzvi Kohen 8:72 argues that it won’t work since you do plan to put it back on!). </ref>
==Going to sleep without tzitzit==
# There’s a dispute if one sleep during the day without wearing one’s tzitizit whether a new Bracha is needed upon waking up. Therefore, it’s preferable to wear them to sleep or have them cover you as you sleep. <Ref> Mishna Brurah 8:42. Tzitzit by Rav tzvi Kohen 8:81 adds one should remove it to cover oneself without taking it off completely. Piskei Teshuvot 8:23(7) adds that if it’s only a shinat arraya (sleeping on one’s hands, bench, weird position) – no new Bracha according to everyone and so one doesn’t need to cover’s one’s body with the tzitzit. </ref>
# If one sleeps at night in Tzitzit, there’s a dispute in poskim and so one shouldn’t make a new Bracha but should have it covered by making a Bracha on the talit (or listening to someone else make the Bracha on the talit). Additionally, one shouldn’t remove the tzitzit with intent not to put it back on and then put it back on since according to some that’s causes an unnecessary Bracha. <Ref> Mishna Brurah 8:42. </ref>

==Intent not to put it back on==
# If one removes the talit with explicit intent not to put it back on for a while or not at all, a new Bracha is needed even if one put it back on right away. <Ref> Magan Avraham 8:18, Mishna Brurah 8:37, Sh”t Bear Moshe 6:4(10), Piskei Teshuvot 8:23(4), Ezor Yisrael 8:14 </ref>
## If one removes one’s talit in order to put on another talit and then changes his mind, a new Bracha is needed <ref> artzot hachaim, Tzitzit by Rav tzvi Kohen 8:71 </ref>
## If one changes talit’s a new Bracha is needed if one didn’t have that new one in mind when one made the Bracha in the morning. <Ref> S”A 8:12 writes that if one has many pairs of clothes with Tzitzit one must make a Bracha on each one unless one had intention to where all of them. Mishna Brurah 8:32 explains that if one didn’t have explicit intention, one must make another Bracha for each one. Almost all achronim write this distinction of switching two pairs of Tzitzit (where one surely makes a new Bracha) and removing one and replacing it after time (where there’s a dispute) including Sh”t Divrei Shmuel 1, Sh”t Teshurat Shai 133, Pri HaSadeh 4:64 (it’s regarding Tefillin, but references Talit), Artzot HaChaim, Sh”t Yabea Omer Y”D 3:17(2), Tzitzit Halacha Pesuka (by Rav Tzvi Cohen 8:79), Piskei Teshuvot 8:23(8). See Sh”t Rivovot Efraim 1:23 and Sh”t Bear Moshe 6:4. </ref>
## Therefore, when switching Tzitzit’s on Friday for [[Shabbat]], if when donning the weekday pair in the morning that it should cover the [[Shabbat]] pair, one doesn’t need a new Bracha, however if one didn’t have this intent, a new Bracha is needed. If one’s normal practice is to switch into a [[Shabbat]] pair, even stam intent is enough to cover that pair, and no new Bracha is needed. <ref> See above note. Leket Kemach Hachadash 73, and Torat Chaim Sofer 23 write explicitly regarding this case that a new Bracha should be made. However, Tzitzit Halacha Pesuka (by Rav Tzvi Cohen 8:79 in the footnote) writes that the Chazon Ish didn’t make a new bracha, and he quotes Rav Chaim Kanievsky who explained that it was for the reason that the Chazon Ish didn’t want to make a Bracha on a talit katan. </ref>
## If one removed a talit in Davening by accident thinking that Davening was over, a new Bracha is needed. <ref> Daat Torah, Tzitizit Halacha Pesuka by Rav tzvi Kohen 8:76 </ref>

==Intent Stam==
# If one removed the talit stam without intent, it depends on one’s actions:
* If one was still wearing one’s Tzitzit when one removed the talit, no new Bracha is made. <Ref> Mishna Brurah 8:38, Piskei Teshuvot 8:23(5) </ref>
* If one folded the talit and put it in it’s case since you display the fact that one doesn’t plan on putting it back on, a new Bracha is needed. <ref> Mishna Brurah 8:38, Piskei Teshuvot 8:23(5) </ref>
* If one folded the talit without any intent in middle of Davening, no new Bracha is needed. <Ref> Mishna Brurah 8:38. </ref>

==References==
<references/>

Making a New Bracha on Tzitzit

2012-10-15T21:09:51Z

YechielMichel: added the beis yosef's opinion

==Intent to put it back on==
# The Shulchan Aruch holds that if you remove your tallis for any period of time, even if you had intention to put it back on immediately, you have to make a new beracha <ref Aruch Hashulchan 8:19 </ref> The Rema disagrees and holds taht if you remove a talit with intention to put it back on within “a short period of time” one doesn’t make a new Bracha upon putting on the talit a second time within that short period of time. <Ref> Rama 8:14 writes that if one removes the Talit with intent to put it back on one doesn’t make a Bracha. This is explained by the achronim based on the language of the Tur who writes that if one intends to put it back on immediately (מיד) then there’s no need for a new Bracha. So rules Mishna Brurah 8:37 and Ezor Yisrael 8:14. </ref>
# If one removes the talit with intent to put it back on right away and then doesn’t put it on right away but rather tarries, a new Bracha is needed. <ref> S”A HaRav 8:24, Mishna Brurah 8:37, Ezor Yisrael 8:14 </ref>
==What is “a short period of time”? ==
# It’s unclear from the poskim what's considered "a short period of time". Many authorities define it as a unit of time, opinions ranging from a half hour to three hours, while other authorities define it as the time it takes to do a certain activity, some say that has to be a significant activity and some say it has to be a activity without a definite time limit. (See footnote for clarification).<ref>
* [http://www.yutorah.org/lectures/lecture.cfm/750553/Rabbi_Hershel_Schachter/Hilchot_Tzitzit Rav Hershel Schachter] (Hilchot Tzitzit min 43), Hilchot Gra Veminhagim 1:17 (pg 20), Netivot Hachaim (3 pg 222), Or Torah (vol 23, 5751 Av, pg 714), and Tzitzit Halacha Pesukah (Rabbi Tzvi Kohen, 8:72 in the note) hold a half hour of removing the Tzitzit requires one to make a new Bracha.
* Rav Shlomo Zalman in Halichot Shlomo 3:7 writes that one should only make a new bracha is the tzitzit were removed for 3 hours. However, the footnote there clarifies that this number isn't exact. See also Rav Moshe Shternbach in Teshuvot VeHanhagot 1:32 who writes that one should make a new Bracha only if it has been an hour or two and one also left the house or building one was in.
* Ezor Yisrael (pg 39) writes that if you do a significant activity one should make a new Bracha, but if it’s a transitory activity, no new Bracha is required. Similarly, Piskei Teshuvot 8:23 concludes that if it’s a activity with a defined time limit, then no new Bracha is required, however if the activity doesn't have a definite time limit or one tarries after that activity, a new Bracha is required. </ref>
# Sephardim should follow the opinion of that defines a short period as a half hour. <ref> Sh”t Yabea Omer 8:2(4), Yalkut Yosef (Tzitzit pg 222), Sh”t Or Letzion 2:44(10), Sh”t Otzrot Yosef 1:28 </ref>

==Examples of momentarily==
# If one sees that his Tzitzit are inside out, one may take them off, flip it and then put it back on without a new Bracha. <Ref> Sh”t Bear Moshe 6:3(9) </ref>
==Changing places==
# For changing one’s place there’s no obligation to make a new Bracha. <Ref> Magan Avraham 8:18, Mishna Brurah 8:34, 37, piskei teshuvot 8:23(6), Ezor Yisrael 8:14, Tzitizit Halacha Pesuka (by Rav Tzvi Kohen) 8:73 </ref>
==Lending one’s talit for a mitzvah==
# If one removed one’s talit to give to someone getting an aliyah (or duchaning), no new Bracha is needed when getting back the talit. <Ref> Bet Baruch 12:39, Tzitizit Halacha Pesuka (by Rav Tzvi Kohen) 8:77, Halichot Shlomo (3:7 in the notes), Rav Hershel Schachter (Hilchot Tzitzit min 43). However, Sh”t Rivivot Efraim 5:14 writes that this is a certain hesech hadaat. </ref>
## For example, a person who gave his talit to someone for an aliyah and instead it gets used for all the olim and it only gets returned after a half hour, a new Bracha is needed when returned. <Ref> Rabbi Hershel Schachter (Hilchot Tzitzit min 43) in as an example </ref>
## Similarly, if someone took the talit from a person shoulders without asking, the owner doesn’t need to make a new Bracha when he gets it back unless the owner fears not getting the Talit back. <ref> Mishneh Halachot 15:7 who says that if a person took your talit for an aliyah you don’t need a new Bracha, unless you thought you wouldn’t get your talit back. </ref>
# If one gave a talit to someone in order to fulfill the mitzvah and in order that the borrower can make a Bracha on it, the talit was given as a gift on condition (Mattana Al Menat Lehachzir), there’s a dispute whether a person should make a new Bracha when the talit is returned. <Ref> Sh”t bear Moshe 6:5 and Bet Baruch 12:39 hold that you need a new Bracha, while Sh”t hillel Omer 4 writes that no new Bracha is needed. </ref>
==Going to the bathroom==
# If one does into a bathroom, one doesn’t make a new Bracha on the talit upon exiting the bathroom <ref> Darkei Moshe 8:6, Mishna Brurah 8:37, Ezor Yisrael 8:14 pg 40 </ref> even if it takes a half hour. <Ref> Halichot Yisrael (Siman 4 pg 20) quotes Rav Gustman as saying that going to the bathroom doesn’t require a new Bracha even if takes a half hour. </ref>
## If one has a Talit with a פסוק written on the crown, since it’s forbidden to bring into a bathroom, one must make a new Bracha upon exiting and putting back on the talit. <Ref> Artzot HaChaim (Meir HaAretz) 8:79, Beer Moshe 6:2(5), and seemingly Piskei Teshuvot 8:23. </ref>
==Bathing, Showering, Tevilah, Swimming==
# One doesn’t need to make a new Bracha after bathing. However, it’s preferable to have in mind while making the Bracha in the morning only to cover the Tzitzit until that point in time and then after bathing a new Bracha would be required. <Ref> Buir Halacha D”H VeYesh quotes Artzot HaChaim 8:86 in name of the Kol Eliyahu 2:2 to say that a new Bracha is needed for bathing, however, Biur Halacha writes that the minhag is not to make a new bracha, and concludes that it’s better to have in mind not to cover the wearing of Tzitzit after bathing and then one can make the Bracha afterwards. So writes Tzitzit Halacha Pesuka by Rav Tzvi Kohen 8:80. </ref> However, if one bathed for a long time (and removed one’s mind from tzitzit) one should make a new Bracha. <Ref> Sh”t Tzitz Eliezer 13:4, Sh”t Bear Moshe 6:4(11), Ben Ish Chai Beresheet 10, and Kaf HaChaim 8:56 hold that for bathing which takes a long time requires a new Bracha, whereas, tevilah, which is short doesn’t require a new Bracha. See Torat Chaim Sofer 8:23. </ref>
## If one didn’t have this kavana but usually does, it’s assumed that your kavana was your normal practice <ref> Sharei Teshuva 8:15, Tzitzit by Rav tzvi Kohen 8:80 </ref>
# After taking a shower, no new Bracha is needed (unless an exceptionally long time is taken and one removed his mind from Tzitzit). <Ref> Ezor Yisrael pg 40 </ref>
# After Tevilah no new Bracha is needed. <Ref> Kaf HaChaim 8:56, Sh”t Bear Moshe 6:4(11-2) </ref>
# However, after going swimming a new Bracha is needed (unless it was short and one kept one’s mind on Tzitzit). <Ref> Ezor Yisrael pg 40 </ref>
==Kiddish in middle of Davening==
# If one removed one’s talit for Kiddish before Mussaf no new Bracha is needed. <ref> Halichot Yisrael (Siman 4 pg 18-9) quotes Rav Gustman who says that if one took off a talit to have kiddish before tekiyot shofar on ראש השנה shouldn’t make a new Bracha since he probably intended according to the minhag to put it back on after kiddish. So holds Piskei Teshuvot 8:23(3). [Halichot Yisrael (pg 18) writes that Rav Aharon Kotler once made a new Bracha after a short kiddish, however there he gives many explanations for this incident.] See Sh”t Chelkat Yacov 1:105 who writes about a minhag to remove one’s talit for a couple of hours in order to go home for kiddish and learn before Mussaf, and concludes that since there’s a doubt, one should fold one’s talit before going home so that you can make a new Bracha upon returning. (Tzitzit Halacha Pesuka by Rav Tzvi Kohen 8:72 argues that it won’t work since you do plan to put it back on!). </ref>
==Going to sleep without tzitzit==
# There’s a dispute if one sleep during the day without wearing one’s tzitizit whether a new Bracha is needed upon waking up. Therefore, it’s preferable to wear them to sleep or have them cover you as you sleep. <Ref> Mishna Brurah 8:42. Tzitzit by Rav tzvi Kohen 8:81 adds one should remove it to cover oneself without taking it off completely. Piskei Teshuvot 8:23(7) adds that if it’s only a shinat arraya (sleeping on one’s hands, bench, weird position) – no new Bracha according to everyone and so one doesn’t need to cover’s one’s body with the tzitzit. </ref>
# If one sleeps at night in Tzitzit, there’s a dispute in poskim and so one shouldn’t make a new Bracha but should have it covered by making a Bracha on the talit (or listening to someone else make the Bracha on the talit). Additionally, one shouldn’t remove the tzitzit with intent not to put it back on and then put it back on since according to some that’s causes an unnecessary Bracha. <Ref> Mishna Brurah 8:42. </ref>

==Intent not to put it back on==
# If one removes the talit with explicit intent not to put it back on for a while or not at all, a new Bracha is needed even if one put it back on right away. <Ref> Magan Avraham 8:18, Mishna Brurah 8:37, Sh”t Bear Moshe 6:4(10), Piskei Teshuvot 8:23(4), Ezor Yisrael 8:14 </ref>
## If one removes one’s talit in order to put on another talit and then changes his mind, a new Bracha is needed <ref> artzot hachaim, Tzitzit by Rav tzvi Kohen 8:71 </ref>
## If one changes talit’s a new Bracha is needed if one didn’t have that new one in mind when one made the Bracha in the morning. <Ref> S”A 8:12 writes that if one has many pairs of clothes with Tzitzit one must make a Bracha on each one unless one had intention to where all of them. Mishna Brurah 8:32 explains that if one didn’t have explicit intention, one must make another Bracha for each one. Almost all achronim write this distinction of switching two pairs of Tzitzit (where one surely makes a new Bracha) and removing one and replacing it after time (where there’s a dispute) including Sh”t Divrei Shmuel 1, Sh”t Teshurat Shai 133, Pri HaSadeh 4:64 (it’s regarding Tefillin, but references Talit), Artzot HaChaim, Sh”t Yabea Omer Y”D 3:17(2), Tzitzit Halacha Pesuka (by Rav Tzvi Cohen 8:79), Piskei Teshuvot 8:23(8). See Sh”t Rivovot Efraim 1:23 and Sh”t Bear Moshe 6:4. </ref>
## Therefore, when switching Tzitzit’s on Friday for [[Shabbat]], if when donning the weekday pair in the morning that it should cover the [[Shabbat]] pair, one doesn’t need a new Bracha, however if one didn’t have this intent, a new Bracha is needed. If one’s normal practice is to switch into a [[Shabbat]] pair, even stam intent is enough to cover that pair, and no new Bracha is needed. <ref> See above note. Leket Kemach Hachadash 73, and Torat Chaim Sofer 23 write explicitly regarding this case that a new Bracha should be made. However, Tzitzit Halacha Pesuka (by Rav Tzvi Cohen 8:79 in the footnote) writes that the Chazon Ish didn’t make a new bracha, and he quotes Rav Chaim Kanievsky who explained that it was for the reason that the Chazon Ish didn’t want to make a Bracha on a talit katan. </ref>
## If one removed a talit in Davening by accident thinking that Davening was over, a new Bracha is needed. <ref> Daat Torah, Tzitizit Halacha Pesuka by Rav tzvi Kohen 8:76 </ref>

==Intent Stam==
# If one removed the talit stam without intent, it depends on one’s actions:
* If one was still wearing one’s Tzitzit when one removed the talit, no new Bracha is made. <Ref> Mishna Brurah 8:38, Piskei Teshuvot 8:23(5) </ref>
* If one folded the talit and put it in it’s case since you display the fact that one doesn’t plan on putting it back on, a new Bracha is needed. <ref> Mishna Brurah 8:38, Piskei Teshuvot 8:23(5) </ref>
* If one folded the talit without any intent in middle of Davening, no new Bracha is needed. <Ref> Mishna Brurah 8:38. </ref>

==References==
<references/>

Waiting between Meat and Milk

2012-10-15T21:03:25Z

YechielMichel: added the halacha about not eating milk and meat on the same table

The פסוק in parshat Behalotcha הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם according to Chazal teach us an interesting insight into Kashrut. The Gemara Chullin 105a says that if one finds meat in one’s teeth one may not eat dairy because even while the food is between one’s teeth it’s still considered meat (as is implied by the פסוק). The Tur YD 89 says that according to Rashi if one finds meat between one’s teeth one must remove the piece of meat, while according to the Rambam once 6 hours has passed the meat has become digested and lost its status of meat. S”A YD 89:1 rules that even after 6 hours has passed and one finds meat between one’s teeth one must remove it.

==Source==
In the Gemara Chulin 105a, Rav Chisda says it’s permitted to eat meat after cheese but forbidden to have cheese after meat. Mar Ukva relates that his father would wait a whole day after having eaten meat to eat cheese, while his practice is to wait from meal to meal. Rashi (Chullin 105a D”H Asur) explains we’re more strict regarding meat because the taste from the meat and it’s fat stays in the mouth for a very long time. However, the Rambam (Maachalot Asurot 9:28) writes that the reason is that there’s a fear that meat is stuck between one’s teeth. The Tur YD 89:1 says that if one according to Rashi if one just chewed on meat (and didn’t swallow) one doesn’t have to wait because there’s not a strong taste when just chewing meat, if meat is found between one’s teeth after the allotted time one must remove the meat since it still has the taste of meat. However, according to the Rambam if one chewed on meat one must wait as there is a real concern of meat getting stuck in one’s teeth but if meat is found between one’s teeth after the allotted time one doesn’t have to remove it because the one only waited that time so that the meat between one’s teeth would become digested and lose the status of meat. The Tur 89:1 concludes that one should be strict for both opinions. This is the accepted ruling by the S”A 89:1, Shach 89:2, Biur HaGra 89:3, and Taz 89:1. The Pri Megadim (YD M”Z 89:1) writes that according to both reasons (taste of meat and meat stuck in teeth) if one only chewed on a cooked meat dish (not actual meat) one shouldn’t have to wait, however, it’s proper to wait. This is quoted by the Pitchei Teshuva 89:1 and Kaf HaChaim 89:3.

* Some Rishonim (Tosfot Chullin 104b quoting רבינו תם and Bahag) hold that there’s no minimum amount of time one only needs to wash one’s hands and wash out one’s mouth. The Baal HaMoer, Yerayim (Siman 149) and Raah (Bedek HaBayit pg 83) agree with this.
* Some Rishonim (Tosfot 105a) say that one shouldn’t have it the same meal but if one makes Bracha Achrona and then eat meat. The Mordechai quotes the Ravyah who agrees to this.
* The majority of Rishonim (Rosh and Rif) that it’s the time span between the morning and afternoon meal (because in those days they usually only ate two meals). Based on this, the Rambam writes that one must wait the time between one meal and another which is 6 hours. This is also the opinion of ריטב"א, מאירי, and Ran. This is codified in S”A YD 89:1.

==Accepted Minhagim==
Five basic minhagim:
* waiting 6 hours
* waiting 5½ hours
* waiting 5 hours
* waiting 3 hours
* waiting 1 hour
# Sephardim generally hold that one should keep 6 hours. <Ref>S”A YD 89:1, Kaf Hachaim 89:20 </ref> However, for children it’s enough to wait 1 hour. <Ref> Sh”t Yabea Omer YD 1:4 </ref>
# Some Ashkenazim of German descent have the minhag to keep 3 hours, some Ashkenazim of Dutch descent have the minhag to wait 1 hour, and most Ashkenazim keep between 5 and 6 hours. <Ref>Rama 89:1. Rama 89:1 writes that the minhag is to wait 1 hour but concludes that it’s appropriate to wait 6 hours. Shach 89:8 explains that anyone who has a sense of Torah should keep 6 hours. The Biur HaGra explains that the source for the 1 hour minhag is based on the Zohar. The Darkei Teshuva quotes Rabbenu Yerucham that one can wait 3 or 4 hours. Meiri mentions that one may wait 5 or 6 hours. Sh”t Yabea Omer YD 1:4 explains that the hours weren’t precise because they didn’t have an exact way to keep track of time. </ref>
# For a child some say that one should gradually build it up, at the age of 2 to wait 1 hour, at age 5 to wait 3 hours, and at age 9 to wait 6 hours <Ref>Sh”t Teshuvot VeHanhagot 1:435 </ref> while others say that under the age of 9 it’s sufficient to wait one hour (with washing one’s hands and mouth). <Ref>Sh”t Chelkat Yacov 2:88-9, 3:147 </ref>
==Cases==
# If one chewed meat but didn’t swallow one should wait 6 hours. <Ref>S”A YD 89:1 </ref>
# If one found meat between one’s teeth after 6 hours one should remove the piece of meat before eating dairy. <Ref>S”A YD 89:1 </ref>
# Even for poultry one should wait 6 hours. <Ref>S”A YD 89:1 </ref>
# If one only chewed on a cooked meat dish one should wait the allotted time. <ref>Pri Megadim (YD M”Z 89:1), Pitchei Teshuva 89:1 and Kaf HaChaim 89:3 </ref>
# If one tasted meat and immediately spit it out whole then one doesn’t have to wait until eating dairy <Ref>Kaf HaChaim 89:4 </ref> however one should first wash out one’s mouth. <Ref> Darkei Teshuva 89:12, 13 </ref>
# 6 hours is calculated with 60 minute hours and not Shaot Zmaniot. <Ref>Kaf HaChaim 89:5 </ref>
# 6 hours is begins from when one stopped eating meat and should continue until the beginning of one’s dairy meal. <Ref>Kaf HaChaim 89:9 and Hilchot Baser BeChalav 1:8 based on the Dagul Mirvava 89:1 against the Aruch HaShulchan 89:4 who says to wait from the end of the meal (even not meat foods). </ref>
# If one is not concerned and generally there is not meat stuck between his teeth after 6 hours, then one doesn’t need to check before eating dairy, however, if one has gaps in between one’s teeth or the like so that it’s likely that meat got stuck one should check before eating dairy. <Ref>Kaf HaChaim 89:15 </ref>
# If one ate a meat meal and continued the meal with parave food for 6 hours one may not have dairy as part of the same meal rather one must make [[Birkat HaMazon]] and then have dairy. <Ref>Kaf HaChaim 89:17 </ref>
# If one is unsure whether 6 hours passed, some say that one should wait until 6 hours surely passed and some say that one may be lenient and certainly in a case where one only ate chicken and not meat. <Ref>Hilchot Baser BeChalav 1:20 </ref>
==Hard cheese==
# Ashkenazim hold that one should wait six hours after eating hard cheese before eating meat. <ref>Rama YD 89:2</ref>American cheese is not included in this custom. <ref>[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot] (p. 5) quoting Rav Soloveitchik</ref>
# According to many poskim, mild cheddar, feta, mozzarella, and muenster cheeses are considered soft cheeses, however, medium, sharp and aged cheddar, and parmesan cheeses are considered hard cheeses. <ref>[http://www.oukosher.org/pdf/daf19-9c.pdf Rabbi Avrohom Gordimer in OU's Daf HaKashrus] Tamuz 5771 p. 55</ref>
==Clearing off the Table==
# One can not eat milk on the same table that he has previously eaten meat on. If he would like to eat milk products, he must first clear off any pieces of bread that were left over from the previous meal and change the table clothe. <ref> Shulchan Aruch 89:4 </ref>
# The requirement to clear off bread may also include other types of food that were on the table, depending on how they were eaten from. For instance, if people used their own utensils to take from the salad then the salad must also be removed. <ref> Badei HaShulchan 89:99 </ref>
# There is a machlokes if we are still required to remove the table clothe since we eat on plates and not on the table itself <ref> Pischei Teshuva ad loc. </ref> but our minhag is to still require a place setting <ref> Badei HaShulchan 89:102 </ref>
==References==
<references/>

Korbanot

2012-10-15T01:32:07Z

YechielMichel: added Aruch HaShulchan that only a kohen needs to stand for parshas haTamid

==Pre-Shacharit==
# After Brachot HaShachar and putting on Tefillin, one recites Parsha of the Akeda followed by the Ribbono Shel Olam Keshem SheKavash. <ref>S”A 1:5 writes that one should recite the parsha of the Akeda. The reasons given in Bet Yosef 1:5 and the achronim is to pray to Hashem to remember the Akeda and also inculcate the message of subjugating the Yetzer HaRah like Avraham Avinu. </ref>
# The Sephardic minhag is to say the pasuk of VeShachat Otto after the Parsha of the Akeda. <Ref> S”A 1:8 writes that that together with the Parshat Korbanot one should recite the pasuk of VeShachat Otto (Vayikra 1:11). In addition to this, the Chida (Kesher Gudal 24:3), Ben Ish Chai (Od Yosef Chai, Mekatz 2e), and Halacha Brurah 1:12 write that the Sephardic Minhag is say this pasuk after the Parshat Akeda (in addition to saying it with the Parshat Korbanot). However, Kaf HaChaim 1:30 writes in the name of the Rashash and a local Minhag that doesn’t say this pasuk. </ref>
==Parshat HaTamid==
# One should read the Parshat HaTamid everyday in place of the Korbanot that we unfortunately can’t bring nowadays. <Ref>Rama (intro to 48), Mishna Brurah 48:1 </ref>
# The rabbis established saying the perek of Aizahu Mekaman and Britta of Rabbi Yishmael in order that one learn Mishna and Gemara every day. <Ref>S”A 50:1, See BeYitzchak Yikra siman 1 says that the Korbanot are minhag except these and parshat tamid are a חיוב. </ref>
# Some say to stand while reading the Parshat HaTamid especially when it’s read out loud in the Tzibbur. <Ref>Mishna Brurah 48:1 </ref> The Aruch HaShulchan says that a Kohen needs to stand when reciting Parshas haTamid but not a Levi nor a Yisroel <ref> Aruch HaShulchan 1:26 </ref>
# The minhag is also to say the order of services in the Bet Hamikdash in the paragraph “Abaye Hava Omer”. Anyone who knows how to learn should learn the meaning of the text from the Gemara so that reading it counts as actual sacrifices. <Ref>Mishna Brurah 48:1 </ref>
==Korbanot==
# Before the Parshiot Korbanot, one should recite the pasuk VeShechat Otto. <Ref> S”A 1:8 writes that that together with the Parshat Korbanot one should recite the pasuk of VeShachat Otto (Vayikra 1:11). </ref>
# One should say the parshat Ketoret everyday before Shacharit. <Ref> Halacha Brurah 1:18 </ref>
# Some say that one should recite the Parshat HaMaan everyday, however the Minhag is not to say it. <Ref> Halacha Brurah 1:13 </ref>
# Some say that one should recite the Aseret HaDibrot everyday, however it’s forbidden to say it as a congregation and the minhag is not to say it at all. <Ref>S”A 1:5 writes that one should say the Aseret HaDibrot daily. The Rama adds that it must be say in private because saying it as a congregation was forbidden by the Rabbis so that the heretics don’t say that this is the whole Torah. Nonetheless, Chida (Ayin Tov 10) and Halacha Brurah 1:14 write that the minhag is not to say it at all like the Arizal (Hakdama to Shaar HaKavana) </ref>
# The obligation to say Korbanot really includes saying the Parshat Olah, Parshat Mincha, Parshat Todah, Parshat Shlamim, Parshat Chatat, and Parshat Asham. However, the minhag is to fulfill one’s obligation with just reading the perek of Eizhu Mekoman. <Ref> Tur and S”A 1:5 write that there’s an obligation to say the Parshat Korbanot including the parshiot of Olah, Mincha, Todah, Shlamim, Chatat, and Asham. However, Sh”t Lev Chaim 1:11, Bnei Tzion 1:4 allow one to only say Eizhu Makoman and fulfill one’s obligation with that. </ref>
# After Parshat Tamid, one should say the perek of Eizhu Mekoman and the Briata of Rabbi Yishamael to fulfill learning Torah, Mishna, and Gemara daily. <Ref> S”A 50:1 </ref> One must understand what one is saying when one reads Eizhu Mekoman and the Briata of Rabbi Yishamael. <Ref> Mishna Brurah 50:2 writes clearly that in order to fulfill learning Torah through Eizhu Mekoman and the Briata of Rabbi Yishmael one must understand what one is saying and if one doesn’t know one should learn it. </ref>
# One may sit during Korbanot, however, it’s preferable to stand, especially for Parshat Tamid. <Ref>The Olot Tamid 1:8 writes that the Korbanot should be said standing since the actual Korbanot in the Bet HaMikdash were brought standing. This is brought down in the Magan Avraham 48:1, Yad Aharon (on the tur 1:3; in name of the Arizal), Emek Bracha (Siman 18), and Bear Hetiev 1:12. However, Shalmei Tzibur (pg 62a) writes that it’s from the Arizal that one should sit. The Mateh Yehuda 1:8 concludes that it’s no more than a chumra since the requirements of Korbanot only encompass the general laws of Korbanot such as saying them during the day, however, the actual details carried out by the cohen isn’t applicable to our saying the Korbanot. To this, many achronim agree including Tevuot Shor (pg 109a), Eliyah Rabba 1:10, Birkei Yosef 1:14, Machzik Bracha 48, Kesher Gudal 7:22, Maamer Mordechai 102:2, Kisei Eliyahu 48, Sh”t Lev Chaim 1:13, Ruach Chaim 1:32, and Halacha Brurah 1:17. Mishna Brurah 48:1 writes in name of the Pri Megadim that one only needs to stand for Parshat HaTamid. </ref>
# One is allowed to say the Parshiot Korbanot on [[Shabbat]] and [[Yom Tov]] but one should refrain from saying the Yehee Ratzon. <Ref> Mishna Brurah 1:17 in name of the Shlah. </ref>
==Who’s obligated in Korbanot?==
# On [[Shabbat]] and [[Yom Tov]], a person should say the Korbanot, but a Talmid Chacham should instead learn the Parsha of the day. <Ref> (1) Knesset HaGedolah (on Tur 1:1) writes in name of the Shetei Yadot that one should say Korbanot on [[Shabbat]] and adds that such is the Minhag. Pekudat Elazar (Siman 1), Halacha Brurah 1:12, and Yalkut Yosef (Sherit Yosef 1 pg 9) write that the minhag is to say Korabnot on [[Shabbat]]. (2) Magan Avraham 1:11 and Mishna Brurah 1:17 quote the Shlah that one can say the Korbanot, but there’s no obligation, and so a Talmid Chacham should preferably study the parsha of the day instead of saying Korbanot. (3) However, the Maharam Nigrin (quoted by the Knesset HaGedolah 1:1) says that the Korbanot don’t need to be said on [[Shabbat]]. Machzik Bracha 1:11 writes that the minhag is not to say Korbanot on [[Shabbat]]. (4) Some argue that Parshat Akeda specifically isn’t on [[Shabbat]], however, Mishna Brurah 1:13 writes that one can say it on [[Shabbat]] like Korbanot and Halacha Brurah 1:17 writes that such is the minhag. </ref>
# Women aren’t obligated to say Korbanot, but it’s proper to say them just like men. <Ref> In the discussion of women making Brachot HaTorah the poskim bring up the idea that women should make Birchot HaTorah as they are obligated in some portions of Torah. The Agur (quoted by the Bet Yosef 47) includes the Parshiot HaKorbanot on the list because Tefilah was in place of the Korbanot and women are obligated in Tefilah. This is quoted by the Levush (47), Taz (47:10; he only mentions Parshat Tamid), and Magan Avraham 47:14. Accordingly, Sh”t Lev Chaim 1:15 and Malbim in Artzot HaChaim (Lev HaAretz 6) write that women must say the Korbanot. However, Mor UKesiah (47) writes that women aren’t obligated in Korbanot and they are only obligated in Tefilah since that’s a request from Hashem. Sh”t Yosef Ometz 67 and Halacha Brurah 1:17 write that it’s not an absolute chiyuv on women. </ref>
# A mourner doesn’t say the Korbanot <ref> Mishna Brurah 1:17 </ref>
==Parts of Korbanot==
# It’s recommended to say Parshat Akedah and Parshat HaMan <ref> S”A 1:5 writes that it’s good to say Parshat Akedah, Parshat HaMan, and Aseret HaDibrot. Tefillah KeHilchata (9:68 pg 180) and Ishei Yisrael (5:31, pg 50) quote this Shulchan Aruch that it’s good to say these Parshiot as halacha. </ref> before Korbanot, however, some say Parshat HaMan after Tefillah <ref> Mishna Brurah 1:13 explains that these should be said before Korbanot. However, the Chida in Machzik Bracha 1:8 writes that the Arizal didn’t say these three Parshiot. However, Yafeh LeLev 1:24 quotes the Tov Ayin who explains that the Arizal only didn’t say them prior to Tefillah but would say them afterwards. Piskei Teshuvot 1:16 writes that the minhag is to say Parshat HaMan after Tefilla. </ref>. It is good to say Aseret HaDibrot individually not as part of Tefillah <ref> Rama 1:5 writes that Aseret HaDibrot may only be said by an individual. Mishna Brurah 1:16 adds that an individual may only say it not as part of Tefillah and may not establish it among the Brachot. </ref>.
# Some Ashkenaic poskim write that someone who “makes Torah his occupation” and doesn’t waste time can skip them and learn instead <ref>
* Piskei Teshuvot 1:16 writes that someone who “makes Torah his occupation” and doesn’t waste time can skip them and learn instead. (He bases this on the Mishna Brurah 1:12 even though the Mishna Brurah isn’t dealing with this directly.) Similarly, Tefilla KeHilchata (pg 185) quotes Rav Elyashiv saying that someone who learns anyway saying Aizhu Mekoman and Briatta DeRabbi Yishmael is proper but not obligatory.
* However, Halichot Shlomo (Tefillah, chap 6 note 20, pg 76-7) writes that Rav Shlomo Zalman Auerbach’s practice was to arrive at shul 10 minutes early and say Birchot HaShachar, the paragraph before Akeda (Elokenu VeElokey until KaKatuv Betoratach), LeOlam Yehe Adam (until the end), Korbanot, and Ketoret. [It seems clear that he only said the introductory paragraph to the Akeda and not the Parshat Akeda itself.] Similarly, Yalkut Yosef 1:26 writes that a Talmid Chacham and certainly a Yeshiva student should say Parshat Akeda.
* Avnei Yishfeh (pg 118) writes that the following is the order of importance of the Korbanot: Lifiykach Anachnu Chayavim until Mekadesh Shemo BeRabim, Yehi Ratzon …SheTerachem, Parshat Tamid, Parshat Ketoret until Rabbi Natan HaBavli, Yehi Ratzon SheYehe Siach Sifatenu …KeHilchato. Siach Tefilla (pg 637) writes that Korbanot takes precedence over Mizmor Chanukat HaBayit.</ref>.
# The Sephardic custom even for a Talmid Chacham is to say Parshat Akedah but not Parshat HaMan and Aseret HaDibrot<ref> Yalkut Yosef 1:21, 1:41 writes that our minhag is to say Parshat Akeda but it is not our minhag to say Parshat HaMan or Aseret HaDibrot. </ref>.
# It’s recommended to say the Parshiot of Korbanot (Olah, Mincha…). Some say that the minhag is to fulfill the “obligation” to say Korbanot by saying Aizhu Mekoman. <ref> S”A 1:5 writes that it’s good to say Parshat Olah, Mincha, Shlamim, Chatat, and Asham. Mishna Brurah 1:14 adds Parshat Todah and Parshat Nesachim after Olah, Shlamim, and Todah.
* Halacha Brurah 1:15 quotes the Sh”t Lev Chaim and Sh”t Binei Tzion who hold that saying Eizhu Mekoman satisfies saying Korbanot and concludes that such is the minhag. Piskei Teshuvot 1:16 agrees that such is the minhag.
* However, Yalkut Yosef 1:25-6 writes that it’s a good minhag to say Parshat HaKorbanot (besides Aizhu Mekoman). Also, Tefillah KeHilchata (9:71-6 pg 181-2) and Ishei Yisrael (5:33, pg 51) quote the Shulchan Aruch that one should say Parshat HaKorbanot as halacha. (See also Halichot Shlomo (chap 6, note 24, pg 78) which quotes Rav Shlomo Zalman Auerbach as not approving of those who became weak in saying Parshat HaKorbanot.) </ref>
# Some have the minhag to say Parshat HaKiyor, Trumat HaDeshen, Tamid, Parshat Ketoret and how it’s made, and Seder HaMaaracha (Abaye Havey…)<ref> S”A 1:9 writes that some have the minhag to say Parshat HaKiyor, Trumat HaDeshen, Tamid, Parshat Ketoret and how it’s made. S”A HaRav 48:1 writes that Klal Yisrael accepted upon themselves as an obligation to say Parshat HaTamid. Rama 50:1 writes some say Seder HaMaaracha (Abaye Havey…). Mishna Brurah 50:1 explains this minhag. Beyitzchak Yikra 1:5 writes that Korbanot are voluntary but Parshat Tamid, Aizhu Mekoman, and Briatta DeRabbi Yishmael are obligatory. </ref>.

==References==
<references/>

Tzitzit

2012-10-14T18:02:16Z

YechielMichel: details for 5 cornered beged

Tzitzit or tzitzis (Hebrew: ציצית) are "fringes" or "tassels" worn by observant Jews on the corners of four-cornered garments, including the tallit (prayer shawl) and tallit katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men.

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a tallit'' ]]

== Source of Requirement ==
# There is a positive Torah commandment to place Tzitzit strands on a four cornered garment that one wears. <ref> Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. <ref> Aruch HaShulchan 10:1 </ref> On such a garment, one should only attach tzitsis to four corners of the garment. <ref> Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other. <ref> Shulchan Aruch 10:1 </ref> However, bedieved, one may make a beracha even if the tzistis were not placed at the farthest corners of the clothe. <ref> Mishna Berura 10:5 </ref>
# There is, however, no obligation to wear such a garment in the first place.<ref>Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1</ref> Nevertheless, our Rabbis have strongly promoted the observance of this relatively simple Mitzvah since it comes with great reward.<ref>Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Moshe Feinstein in Igres Moshe 4:4; Rav Ovadya Yosef in Yechaveh Daat 4:2</ref>

== Person Requirements ==
# The obligation applies to all Jewish men age 13 and up.<ref>Mishna Berura 17:10</ref>
# A blind man is equally obligated, and he should recite a bracha.<ref>Shulchan Aruch 17:1</ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Berura 17:1</ref>
#Women are exempt, as Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosofot on Kiddushin 31a who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues, however, that women still should not do so, since it would appear as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Berura (17:5) elaborates that although women may rely on Tosofot for Lulav and Sukkah, Tzitzit are different since even men aren’t required from the Torah except if they wear a four cornered garment. We treat Tzitzit both as and as not a personal obligation towards leniency. Hence, it is a personal obligation in the sense that only if one wears the garment does he need to attach Tzitzit and not just when he owns a garment. And, it is not a personal obligation that one would need to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men don’t really have to, women certainly shouldn’t do so. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref>
# A Katan, or minor child who is less than 13 years old, should wear tzitzit, with a bracha, once he reaches the age of chinuch <ref>The Shulchan Aruch (17:3) doesn’t specify an exact age, rather the idea is once a child knows how to properly wear the tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.

== Time Requirements ==
# The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light so that one is able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from 4 cubits away. Both descriptions are equivalent and commonly referred to as Misheyakir. There is a wide range of opinions precisely when Misheyakir occurs on a perfect day<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> in Jerusalem: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechaveh Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref> MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.</ref>
# If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot Berachot 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Berura 18:10</ref> qualify that one shouldn’t rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Berura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of Misheyakir.
# One may wear Tzitzit before these times, however he should do so without making a bracha, and only when it becomes the time period known as Misheyakir may one make a bracha.<ref>Rema 18:3</ref>
# If one inadvertently made a bracha before dawn, he should not repeat another bracha when the correct time arrives.<ref>Mishna Berura 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Berura 1, 18:6</ref>
# In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Berura ad loc; Yalkut Yosef Additions 1, 8:5</ref> He wouldn’t have to be worried about violating Baal Tosef.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefilat Arvit:1, Birkei Yosef 8:7, Kaf Hachayim 21:15 </ref>
# However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Berura 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for Maariv and he isn’t wearing an appropriate outer garment (like a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Berura 18:4</ref>
# Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if after sunset than without a bracha.<ref>Halacha Berura 1, 18:2</ref>
# Strings can be tied onto a garment at night even though we do not recite the beracha before putting it on then. <ref> Sh"t Yabia Omer OC 8:3 </ref>

==Material Requirements==
#Sephardim generally follow the opinion of the Shulchan Aruch<ref> S"A 9:1. This is based off of Rav Nachman in Gemara Menachot 39b and is purported by the Rif and Rambam Hilchot Tzitzit 3:2 and Sefer Hamitzvot aseh 14 </ref> that only garments made of wool or linen have a torah obligation to be affixed with tzitzit strands. Accordingly, all other materials only require tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. Nevertheless, it one finds it uncomfortable to wear wool tzitzit, he may wear tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim rely on the Rema who holds that all materials are included in the Torah obligation.<ref>This is based off of Rava in Gemara Menachot 39b which Tosafot there "Rav Nachman" says Rashi and Rabbeinu Tam both paskin like. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Berura 9:5. In Halichot Shlomo 3:25 Rav Shlomo Zalman says one should try to be strict even in the summertime. </ref> One the other hand, many poskim are lenient if wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igres Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Shternbuch cites several reasons that one should be strict and said that we can't learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbenu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for his tzitzit, they may be used with a bracha.<ref>Rema and Mishna Berura ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref>
#Along the same lines, some poskim equate leather with synthetic materials (such as polyester, nylon, and rayon) and maintain that they are also exempt from tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi Pesach Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does he should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
# For a discussion of using Techelet (blue) strings as Tzitzit see the [[Techelet]] page.
# The minhag for sehpardim is that the garment and tzitzit be of the same color. <ref> Ben Ish Chai Noach Halacha 11 </ref>
== Size Requirements ==
#There are various opinions<ref>This range emanates from the Gemara Menachot 40b dictate that the garment needs to be the size that it would cover the head and majority of a minor. First off, there are different interpretations as to how old this minor is: The Chinuch (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. Second of all, there is ambiguity if the majority requirement means that the garment needs to cover the head and then in addition a majority of the kid’s body (Radbaz) or if it only needs to cover in total a majority of the kid with the head included (Chinuch). Meaning, it would be sufficient to cover the kid’s head and another 30 or 40% of his body, as opposed to 51%</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, so that one could make a bracha on them without worrying if it is a bracha levatala (in vein or wasted blessing): 1 [[amah]] by 1 amah<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>, 1.5 [[amot]] by 1 amah<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna berura 16:4;</ref> , 1.5 [[amot]] by 1.5 amot<ref>Lev Chaim 1:99; </ref>, 2 [[amot]] by 1 amah<ref>Siddur of Rabbi Shneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish (ibid) concludes that it is best to follow this size requirement. Likewise, the Mishna Berura (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>, and finally there is even an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref>
#Additionally, there are two different opinions for the conversion of one amah, or 6 tefachim (fists), to modern measurements: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches, while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute if the dimensions include or exclude the center hole for one’s head and neck. The Mishna Berura <ref>8:17, 16:4</ref> doesn’t include the neck hole in the measurement, while the Chazon Ish <ref>3:30</ref> does.
# Halacha Le'Maaseh:
* Sephardim: To fulfill Mitzvah BUT not to make a bracha: should wear tzitzit measuring 1.5 [[amot]] by 1 amah. It would also be best if this shiur doesn’t include neck hole, but if it’s difficult to find a tzitzit that size or uncomfortable to wear, one may rely on the opinions that the neck hole is included. In this case, one should make a bracha on a tallit Gadol and patur (exempt) the tallit katan. In order to make a bracha on a tallit katan, it should measure 2 [[amot]] by 1 [[amah]] <ref>See Halacha Berurah 1, 16:1; and “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, p. 8-11.</ref>.
*Ashkenazim: To follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.75 [[amah]] (in width) not including the neck hole. <ref> Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear a Tzitzit 32 by 16 inches not including the neckhole. <ref> Rabbi Neusadt, author of Daily Halacha Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the Amah which is 21.3 inches per Amah one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
# Even a garment with four corners needs to be open at least a majority of the way up. <ref> Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in tzitzit. <ref> Halacha Berura 10:20 </ref>
=== Shoulder straps and sleeves===
# The cloth that goes over the shoulder can’t be thin strips but rather they must be at least as wide as 3 Etzba’ot. <Ref> Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over the shoulder can’t be thin stripes but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 Etzba’ot wide. </ref>
# It’s better not to have sleeves on Tzitzit. <Ref>Mishna Brurah 16:4 </ref>
==Other Garments==
# A scarf is exempt from tzitzit. <ref> Shulchan Aruch 10:11 </ref>
# Towels are exempt from tzitzit. <ref> Biur Halacha 10: "soder" </ref>
# If one wears more than one four-cornered garment they are all obligated in tzitzit but the beracha is only recited on the first one that he puts on. But if one recited the beracha and only had in mind to wear one four-cornered garment and then changed his mind and put on another one, he must recite a new beracha. <ref> Shulchan Aruch 8:12 </ref>
==Shehecheyanu==
# If one buys a new tallit, a shehecheyanu is recited. <ref> S"A 22:1. </ref> According to Ashkenazim some poskim say to say it after the beracha on the tallit<ref> Mishna Berura 22:3 </ref>, while some say to say it prior to the beracha on the tallit<ref> Baer Heitev 22:2 </ref>. Sephardim should say it after. <ref> Birkei Yosef 22:2. </ref>
# The beracha may be recited as long as someone is still wearing it for his first time. <ref> Halacha Berura 22:7 </ref>
# One should recite the beracha on a new tallit katan if it brings him joy. <ref> Ben Ish Chai Bereishit Halacha 7. </ref>
# If one places new strings on an old garment a shehecheyanu is not recited. <ref> Mishna Berura 22:2, Kaf Hachayim 22:3 </ref>
# One who wears a tallit that has been worn before, even if this is his first time fulfilling the mitzva he doesn't recite a shehecheyanu. <ref> Sh"t Yechave Daat 2:31 </ref>
==Borrowed Tallit==
# A Tallit which one borrows directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one can recite the beracha, because we assume that the owner gives it as a present on condition that it is returned. However, it's better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref> Ben Ish Chai Lech Lecha Halacha 5 </ref>
==Checking the Tzitzit==
# One should check one's tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref> Rambam Hilchot Tzitzit 1:8. S"A 8:9 writes clearly that one must check one's tzitzit before making the bracha so that one doesn't make a bracha levatala in case the tzitzit are ripped. Mishna Brurah 8:21 adds that there's also a need to check the strings close to the talit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut not to make a bracha levatala. </ref>
# One can check the tzitziyot before putting it its case/bag and not have to check again in the morning before making the bracha. <ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
# If checking the tzitzit will cause somebody to be late to praying, one can assume that they are kosher and make a beracha. <ref> Sh"t Otzrot Yosef 1:26 </ref>
# One shouldn't miss Tefillah Betzibuur because of this checking as long as knows the strings were complete yesterday. <Ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
# One should separate the strings of the Tzitzit before making the bracha, however if one's late to shul, one doesn't have to. <Ref> S”A 8:7, Buir Halacha D"H Tzarich writes that surely it's preferable to seperate the tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one's late to shul one doesn't have to seperate the strings. </ref>
# One may untangle tzitzit on shabbat, unless they have never been worn before, in which case it would be considered mitaken. <ref> Sh"t Yabia Omer OC 5:3 </ref>
==Tuck In or Out==
===Strings===
# Some ashkenazim have the minhag to tuck their strings in and some leave them out. <ref> Mishna Berura 8:26 was strongly against those who wear their tzitzit in and says that by doing so you are disgracing mitzvot and adds that if you received a gift from the king you would surely wear it outside to show off to others. He also says that tucking them out fulfills the pasuk of "u'riitem oto." This is the psak of S"A Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot Berachot 18a which allows for tucking them in on for a dead person because they don’t have to fulfill "uritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least least leave them tucked out for long enough for the time that it takes to walk four amot. Aruch HaShulchan OC 8:17, 23:2 says that in many communities in eastern Europe they would took the strings in but he says this isn't really correct. In Nefesh HaRav page 105 Rabbi Herschel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. </ref> The sephardi minhag is to wear them tucked in. <ref> Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a sephardi wears them out he is disrespected the earlier sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). </ref> A sephardic boy can wear his tzitzit out if it will help him with his yirat shamayim or if he is in an ashkenazi yeshiva and feels uncomfortable. <ref> Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2 </ref>
# At a cemetery one must tuck in his strings. <ref> Shulchan Aruch 23:1 </ref>
===Garment===
# One may wear the tzitzit under his clothes even if it will touch his skin. <ref> Halacha Berura 8:33. Sh"t Rivevot Efraim 4:15 quotes several achronim however who hold that it may be a disgrace to the tzitzit to sweat into them directly. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vihanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he's unsure if it would even be obligated in tzitzit, so one should try to refrain from this. </ref>

==Sanctity of the tzitzit==
# It is permitted to use the strings and garment of a tallit gadol to make a tallit katan. <ref> Sh"t Otzrot Yosef 1:36 </ref>
# One shouldn't enter the bathroom with his tallit katan if it is on top of his clothing or with his tallit gadol. It is permitted to enter with the tallit katan under his clothing. <ref> S"A 21:3, Kaf Hachayim 21:13. </ref>
# One should try to prevent his strings from touching the ground. <ref> S"A 21:4 </ref>
==Tallit Gadol==
# The minhag for sephardim is to start wearing a tallit gadol from the age of chinuch in mitzvot. <ref> Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Berura 17:3 says that this age begins once the child can participate in the prayers in the shul. </ref> The minhag for ashkenazim is not to wear one until one gets married. <ref> Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> A sephardic boy studying in an ashkenazi yeshiva should continue his minhag to wear a tallit gadol. <ref> Yechave Daat 4:36 </ref>
# One should unfold the tallit before making the beracha so that there won't be any interruption between the beracha and the wrapping. <ref> Kaf Hachayim 206:4 </ref> If one made an interruption before placing the tallit on his head, he should recite a new beracha, but if he interrupted only after placing it on his head he doesn't recite a new beracha. <ref> Kaf Hachayim 8:39. He adds that if one hears kaddish, kedusha, or anything else that he would be required to answer to, he is permitted to do so. </ref>
# The beracha should be recited before wrapping oneself in the tallit gadol, but if he forgot he can recite it as long as it is still on him. <ref> Shulchan Aruch 8:10 </ref>
# One shouldn't write a pasuk or the beracha on his tallit gadol <ref> Shulchan Aruch YD 283:4, Rambam Sh"t Pe'er Hador 7 </ref> , but he may keep the tallit if he did get one but should be more careful with it. <ref> Kaf Hachayim 24:24 </ref>
# The beracha and the wrapping of the tallit gadol should be done standing up. <ref> Shulchan Aruch 8:1 </ref> If one is weak or sick he can recite the beracha and wrap himself in it while seated. <ref> Halacha Berura 8:3 </ref>
# If one said the beracha al mitzvat tzitzit on the tallit gadol instead of lihitaatef bitzitzit he has nevertheless fulfilled his obligation. The same would be true if he recited lihitaatef bitzitzit on the tallit katan. <ref> Kaf Hachayim 8:21, although the minhag sepharad is not to recite a beracha on the tallit katan but rather to exempt it with the beracha on the tallit gadol, Ben Ish Chai Bereishit halacha 2. </ref>
# If one removes his tallit and plans to put it back on within a half an hour, he does not recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
# If one tallit gadol fell off and to the floor, he doesn't recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer YD 3:17:11 </ref>
==Text of Bracha==
# The Bracha for a Tallit Gadol is Baruch Atta Hashem... LeHitatef BeTzitzit. However, for a pair of Tzitzit, according to Ashkenazim, the Bracha is Al Mitzvat Tzitzit, while according to Sephardim, if one puts on the Tzitzit regularly the Bracha is Al Mitzvat Tzitzit, but if one wraps one's head with the Tzitzit, one should make LeHitatef BeTzitzit.<Ref>S"A 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit. Rama argues that for Tzitzit one should say Al Mitzvat Tzitzit. Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the Bracha is Al Mitzvat Tzitzit, but if one wraps one's head with the Tzitzit, one should make LeHitatef BeTzitzit.</ref>
==Sources==
<references/>

Tzitzit

2012-10-11T14:12:55Z

YechielMichel: added that 4 is the minimum number of corners to be obligated in tzisit

Tzitzit or tzitzis (Hebrew: ציצית) are "fringes" or "tassels" worn by observant Jews on the corners of four-cornered garments, including the tallit (prayer shawl) and tallit katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men.

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a tallit'' ]]

== Source of Requirement ==
# There is a positive Torah commandment to place Tzitzit strands on a four cornered garment that one wears. <ref> Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. <ref> Aruch HaShulchan 10:1 </ref> On such a garment, one should only attach tzitsis to four corners of the garment. <ref> Aruch HaShulchan 10:2 </ref>
# There is, however, no obligation to wear such a garment in the first place.<ref>Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1</ref> Nevertheless, our Rabbis have strongly promoted the observance of this relatively simple Mitzvah since it comes with great reward.<ref>Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Moshe Feinstein in Igres Moshe 4:4; Rav Ovadya Yosef in Yechaveh Daat 4:2</ref>

== Person Requirements ==
# The obligation applies to all Jewish men age 13 and up.<ref>Mishna Berura 17:10</ref>
# A blind man is equally obligated, and he should recite a bracha.<ref>Shulchan Aruch 17:1</ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Berura 17:1</ref>
#Women are exempt, as Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosofot on Kiddushin 31a who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues, however, that women still should not do so, since it would appear as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Berura (17:5) elaborates that although women may rely on Tosofot for Lulav and Sukkah, Tzitzit are different since even men aren’t required from the Torah except if they wear a four cornered garment. We treat Tzitzit both as and as not a personal obligation towards leniency. Hence, it is a personal obligation in the sense that only if one wears the garment does he need to attach Tzitzit and not just when he owns a garment. And, it is not a personal obligation that one would need to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men don’t really have to, women certainly shouldn’t do so. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref>
# A Katan, or minor child who is less than 13 years old, should wear tzitzit, with a bracha, once he reaches the age of chinuch <ref>The Shulchan Aruch (17:3) doesn’t specify an exact age, rather the idea is once a child knows how to properly wear the tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.

== Time Requirements ==
# The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light so that one is able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from 4 cubits away. Both descriptions are equivalent and commonly referred to as Misheyakir. There is a wide range of opinions precisely when Misheyakir occurs on a perfect day<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> in Jerusalem: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechaveh Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref> MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.</ref>
# If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot Berachot 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Berura 18:10</ref> qualify that one shouldn’t rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Berura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of Misheyakir.
# One may wear Tzitzit before these times, however he should do so without making a bracha, and only when it becomes the time period known as Misheyakir may one make a bracha.<ref>Rema 18:3</ref>
# If one inadvertently made a bracha before dawn, he should not repeat another bracha when the correct time arrives.<ref>Mishna Berura 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Berura 1, 18:6</ref>
# In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Berura ad loc; Yalkut Yosef Additions 1, 8:5</ref> He wouldn’t have to be worried about violating Baal Tosef.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefilat Arvit:1, Birkei Yosef 8:7, Kaf Hachayim 21:15 </ref>
# However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Berura 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for Maariv and he isn’t wearing an appropriate outer garment (like a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Berura 18:4</ref>
# Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if after sunset than without a bracha.<ref>Halacha Berura 1, 18:2</ref>
# Strings can be tied onto a garment at night even though we do not recite the beracha before putting it on then. <ref> Sh"t Yabia Omer OC 8:3 </ref>

==Material Requirements==
#Sephardim generally follow the opinion of the Shulchan Aruch<ref> S"A 9:1. This is based off of Rav Nachman in Gemara Menachot 39b and is purported by the Rif and Rambam Hilchot Tzitzit 3:2 and Sefer Hamitzvot aseh 14 </ref> that only garments made of wool or linen have a torah obligation to be affixed with tzitzit strands. Accordingly, all other materials only require tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. Nevertheless, it one finds it uncomfortable to wear wool tzitzit, he may wear tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim rely on the Rema who holds that all materials are included in the Torah obligation.<ref>This is based off of Rava in Gemara Menachot 39b which Tosafot there "Rav Nachman" says Rashi and Rabbeinu Tam both paskin like. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Berura 9:5. In Halichot Shlomo 3:25 Rav Shlomo Zalman says one should try to be strict even in the summertime. </ref> One the other hand, many poskim are lenient if wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igres Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Shternbuch cites several reasons that one should be strict and said that we can't learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbenu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for his tzitzit, they may be used with a bracha.<ref>Rema and Mishna Berura ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref>
#Along the same lines, some poskim equate leather with synthetic materials (such as polyester, nylon, and rayon) and maintain that they are also exempt from tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi Pesach Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does he should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
# For a discussion of using Techelet (blue) strings as Tzitzit see the [[Techelet]] page.
# The minhag for sehpardim is that the garment and tzitzit be of the same color. <ref> Ben Ish Chai Noach Halacha 11 </ref>
== Size Requirements ==
#There are various opinions<ref>This range emanates from the Gemara Menachot 40b dictate that the garment needs to be the size that it would cover the head and majority of a minor. First off, there are different interpretations as to how old this minor is: The Chinuch (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. Second of all, there is ambiguity if the majority requirement means that the garment needs to cover the head and then in addition a majority of the kid’s body (Radbaz) or if it only needs to cover in total a majority of the kid with the head included (Chinuch). Meaning, it would be sufficient to cover the kid’s head and another 30 or 40% of his body, as opposed to 51%</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, so that one could make a bracha on them without worrying if it is a bracha levatala (in vein or wasted blessing): 1 [[amah]] by 1 amah<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>, 1.5 [[amot]] by 1 amah<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna berura 16:4;</ref> , 1.5 [[amot]] by 1.5 amot<ref>Lev Chaim 1:99; </ref>, 2 [[amot]] by 1 amah<ref>Siddur of Rabbi Shneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish (ibid) concludes that it is best to follow this size requirement. Likewise, the Mishna Berura (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>, and finally there is even an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref>
#Additionally, there are two different opinions for the conversion of one amah, or 6 tefachim (fists), to modern measurements: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches, while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute if the dimensions include or exclude the center hole for one’s head and neck. The Mishna Berura <ref>8:17, 16:4</ref> doesn’t include the neck hole in the measurement, while the Chazon Ish <ref>3:30</ref> does.
# Halacha Le'Maaseh:
* Sephardim: To fulfill Mitzvah BUT not to make a bracha: should wear tzitzit measuring 1.5 [[amot]] by 1 amah. It would also be best if this shiur doesn’t include neck hole, but if it’s difficult to find a tzitzit that size or uncomfortable to wear, one may rely on the opinions that the neck hole is included. In this case, one should make a bracha on a tallit Gadol and patur (exempt) the tallit katan. In order to make a bracha on a tallit katan, it should measure 2 [[amot]] by 1 [[amah]] <ref>See Halacha Berurah 1, 16:1; and “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, p. 8-11.</ref>.
*Ashkenazim: To follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.75 [[amah]] (in width) not including the neck hole. <ref> Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear a Tzitzit 32 by 16 inches not including the neckhole. <ref> Rabbi Neusadt, author of Daily Halacha Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the Amah which is 21.3 inches per Amah one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
# Even a garment with four corners needs to be open at least a majority of the way up. <ref> Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in tzitzit. <ref> Halacha Berura 10:20 </ref>
=== Shoulder straps and sleeves===
# The cloth that goes over the shoulder can’t be thin strips but rather they must be at least as wide as 3 Etzba’ot. <Ref> Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over the shoulder can’t be thin stripes but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 Etzba’ot wide. </ref>
# It’s better not to have sleeves on Tzitzit. <Ref>Mishna Brurah 16:4 </ref>
==Other Garments==
# A scarf is exempt from tzitzit. <ref> Shulchan Aruch 10:11 </ref>
# Towels are exempt from tzitzit. <ref> Biur Halacha 10: "soder" </ref>
# If one wears more than one four-cornered garment they are all obligated in tzitzit but the beracha is only recited on the first one that he puts on. But if one recited the beracha and only had in mind to wear one four-cornered garment and then changed his mind and put on another one, he must recite a new beracha. <ref> Shulchan Aruch 8:12 </ref>
==Shehecheyanu==
# If one buys a new tallit, a shehecheyanu is recited. <ref> S"A 22:1. </ref> According to Ashkenazim some poskim say to say it after the beracha on the tallit<ref> Mishna Berura 22:3 </ref>, while some say to say it prior to the beracha on the tallit<ref> Baer Heitev 22:2 </ref>. Sephardim should say it after. <ref> Birkei Yosef 22:2. </ref>
# The beracha may be recited as long as someone is still wearing it for his first time. <ref> Halacha Berura 22:7 </ref>
# One should recite the beracha on a new tallit katan if it brings him joy. <ref> Ben Ish Chai Bereishit Halacha 7. </ref>
# If one places new strings on an old garment a shehecheyanu is not recited. <ref> Mishna Berura 22:2, Kaf Hachayim 22:3 </ref>
# One who wears a tallit that has been worn before, even if this is his first time fulfilling the mitzva he doesn't recite a shehecheyanu. <ref> Sh"t Yechave Daat 2:31 </ref>
==Borrowed Tallit==
# A Tallit which one borrows directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one can recite the beracha, because we assume that the owner gives it as a present on condition that it is returned. However, it's better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref> Ben Ish Chai Lech Lecha Halacha 5 </ref>
==Checking the Tzitzit==
# One should check one's tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref> Rambam Hilchot Tzitzit 1:8. S"A 8:9 writes clearly that one must check one's tzitzit before making the bracha so that one doesn't make a bracha levatala in case the tzitzit are ripped. Mishna Brurah 8:21 adds that there's also a need to check the strings close to the talit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut not to make a bracha levatala. </ref>
# One can check the tzitziyot before putting it its case/bag and not have to check again in the morning before making the bracha. <ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
# If checking the tzitzit will cause somebody to be late to praying, one can assume that they are kosher and make a beracha. <ref> Sh"t Otzrot Yosef 1:26 </ref>
# One shouldn't miss Tefillah Betzibuur because of this checking as long as knows the strings were complete yesterday. <Ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
# One should separate the strings of the Tzitzit before making the bracha, however if one's late to shul, one doesn't have to. <Ref> S”A 8:7, Buir Halacha D"H Tzarich writes that surely it's preferable to seperate the tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one's late to shul one doesn't have to seperate the strings. </ref>
# One may untangle tzitzit on shabbat, unless they have never been worn before, in which case it would be considered mitaken. <ref> Sh"t Yabia Omer OC 5:3 </ref>
==Tuck In or Out==
===Strings===
# Some ashkenazim have the minhag to tuck their strings in and some leave them out. <ref> Mishna Berura 8:26 was strongly against those who wear their tzitzit in and says that by doing so you are disgracing mitzvot and adds that if you received a gift from the king you would surely wear it outside to show off to others. He also says that tucking them out fulfills the pasuk of "u'riitem oto." This is the psak of S"A Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot Berachot 18a which allows for tucking them in on for a dead person because they don’t have to fulfill "uritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least least leave them tucked out for long enough for the time that it takes to walk four amot. Aruch HaShulchan OC 8:17, 23:2 says that in many communities in eastern Europe they would took the strings in but he says this isn't really correct. In Nefesh HaRav page 105 Rabbi Herschel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. </ref> The sephardi minhag is to wear them tucked in. <ref> Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a sephardi wears them out he is disrespected the earlier sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). </ref> A sephardic boy can wear his tzitzit out if it will help him with his yirat shamayim or if he is in an ashkenazi yeshiva and feels uncomfortable. <ref> Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2 </ref>
# At a cemetery one must tuck in his strings. <ref> Shulchan Aruch 23:1 </ref>
===Garment===
# One may wear the tzitzit under his clothes even if it will touch his skin. <ref> Halacha Berura 8:33. Sh"t Rivevot Efraim 4:15 quotes several achronim however who hold that it may be a disgrace to the tzitzit to sweat into them directly. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vihanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he's unsure if it would even be obligated in tzitzit, so one should try to refrain from this. </ref>

==Sanctity of the tzitzit==
# It is permitted to use the strings and garment of a tallit gadol to make a tallit katan. <ref> Sh"t Otzrot Yosef 1:36 </ref>
# One shouldn't enter the bathroom with his tallit katan if it is on top of his clothing or with his tallit gadol. It is permitted to enter with the tallit katan under his clothing. <ref> S"A 21:3, Kaf Hachayim 21:13. </ref>
# One should try to prevent his strings from touching the ground. <ref> S"A 21:4 </ref>
==Tallit Gadol==
# The minhag for sephardim is to start wearing a tallit gadol from the age of chinuch in mitzvot. <ref> Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Berura 17:3 says that this age begins once the child can participate in the prayers in the shul. </ref> The minhag for ashkenazim is not to wear one until one gets married. <ref> Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> A sephardic boy studying in an ashkenazi yeshiva should continue his minhag to wear a tallit gadol. <ref> Yechave Daat 4:36 </ref>
# One should unfold the tallit before making the beracha so that there won't be any interruption between the beracha and the wrapping. <ref> Kaf Hachayim 206:4 </ref> If one made an interruption before placing the tallit on his head, he should recite a new beracha, but if he interrupted only after placing it on his head he doesn't recite a new beracha. <ref> Kaf Hachayim 8:39. He adds that if one hears kaddish, kedusha, or anything else that he would be required to answer to, he is permitted to do so. </ref>
# The beracha should be recited before wrapping oneself in the tallit gadol, but if he forgot he can recite it as long as it is still on him. <ref> Shulchan Aruch 8:10 </ref>
# One shouldn't write a pasuk or the beracha on his tallit gadol <ref> Shulchan Aruch YD 283:4, Rambam Sh"t Pe'er Hador 7 </ref> , but he may keep the tallit if he did get one but should be more careful with it. <ref> Kaf Hachayim 24:24 </ref>
# The beracha and the wrapping of the tallit gadol should be done standing up. <ref> Shulchan Aruch 8:1 </ref> If one is weak or sick he can recite the beracha and wrap himself in it while seated. <ref> Halacha Berura 8:3 </ref>
# If one said the beracha al mitzvat tzitzit on the tallit gadol instead of lihitaatef bitzitzit he has nevertheless fulfilled his obligation. The same would be true if he recited lihitaatef bitzitzit on the tallit katan. <ref> Kaf Hachayim 8:21, although the minhag sepharad is not to recite a beracha on the tallit katan but rather to exempt it with the beracha on the tallit gadol, Ben Ish Chai Bereishit halacha 2. </ref>
# If one removes his tallit and plans to put it back on within a half an hour, he does not recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
# If one tallit gadol fell off and to the floor, he doesn't recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer YD 3:17:11 </ref>
==Text of Bracha==
# The Bracha for a Tallit Gadol is Baruch Atta Hashem... LeHitatef BeTzitzit. However, for a pair of Tzitzit, according to Ashkenazim, the Bracha is Al Mitzvat Tzitzit, while according to Sephardim, if one puts on the Tzitzit regularly the Bracha is Al Mitzvat Tzitzit, but if one wraps one's head with the Tzitzit, one should make LeHitatef BeTzitzit.<Ref>S"A 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit. Rama argues that for Tzitzit one should say Al Mitzvat Tzitzit. Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the Bracha is Al Mitzvat Tzitzit, but if one wraps one's head with the Tzitzit, one should make LeHitatef BeTzitzit.</ref>
==Sources==
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