אורח חיים י״אOrach Chayim 11

Siman 11 of 697 in Orach Chayim — 15 se'ifim

Se’if 1א׳

הַחוּטִין צָרִיךְ שֶׁיִּהְיוּ טְווּיִן לִשְׁמָן: הַגָּה: וְיֵשׁ מַחְמִירִין אֲפִלּוּ לְנַפְּצָן לִשְׁמָן וְהַמִּנְהָג לְהָקֵל בַּנִּפּוּץ (מָרְדְּכַי וַאֲגֻדָּה סי' כ"ג) שֶׁיֹּאמַר בִּתְחִלַּת הַטְּוִיָּה שֶׁהוּא עוֹשֶׂה כֵן לְשֵׁם צִיצִית, אוֹ שֶׁיֹּאמַר לְאִשָּׁה טְוִי לִי צִיצִית לְטַלִּית, וְאִם לֹא הָיוּ טוֹוִין לִשְׁמָן פְּסוּלִים.

Laws of strings of Tzitzit. Contianing 15 paragraph. The [fringe] strings have to be spun for their purpose. Rem"a: Some authorities are stringent to even comb them for their purpose. And the custom is to be lenient regarding combing. (Mordechai; Agudah, Section 23)[The spinner] should say at the start of the spinning that he is doing it for the purpose of fringes. Or he should say to a woman [who doing the spinning] "spin me fringes for a shawl." And if the strings were not spun for their purpose, they are unfit.

Se’if 2ב׳

טְוָאָן עַכּוּ"ם וְיִשְׂרָאֵל עוֹמֵד עַל גַּבּוֹ וְאָמַר שֶׁיַּעֲשֶׂה לִשְׁמָהּ, לְהָרַמְבָּ"ם פָּסוּל לְהָרֹא"שׁ כָּשֵׁר: הַגָּה: וְנוֹהֲגִין שֶׁיְּסַיַּע הַיִּשְׂרָאֵל מְעַט וְכִדְאִיתָא לְקַמָּן סִימָן ל"ב סָעִיף ט' וּבְיוֹרֵה דֵּעָה סִימָן רע"א גַּבֵּי תְּפִלִּין וְסֵפֶר תּוֹרָה: וּצְרִיכִין שְׁזִירָה וְשֶׁיִּהְיוּ שְׁזוּרִין לִשְׁמָן.

If they are spun by a non-Jew and a Jew stands behind him and tells him to make the strings for the purpose [of fringes], they are unacceptable according to the Rambam[2] and acceptable according to the Rosh[3]. Rem"a: And it is our custom that the Jew should do a tiny bit of work as stated in Chapter 22, Paragraph 9 and in Yoreh Deah, Chapter 171 on tefillin and Torah scrolls, respectively. And the interweaving must also be done for the purpose.

Se’if 3ג׳

אִם נִתְפָּרְקוּ מִשְּׁזִירָתָן וְנַעֲשׂוּ י"ו כְּשֵׁרִים, וְהוּא שֶׁיִּשְׁתַּיֵּר בַּשִּׁזּוּר כְּדֵי עֲנִיבָה: הַגָּה: וּלְכַתְּחִלָּה טוֹב לִקְשֹׁר הַחוּטִין לְמַטָּה כְּדִלְקַמָּן בְּסָעִיף י"ד בְּסִימָן זֶה (בֵּית יוֹסֵף בְּשֵׁם הָרוֹקֵחַ).

If the interwoven threads separated and they (the 8 strings) became 16, they are still acceptable, and that is when there remains of [the strings] that are interwoven enough to [tie] a loop. Rema: And for best observance, it's good to tie a knot on the strings below the separated threads as we will learn later on in paragraph 14 of this chapter (Beis Yosef in the name of the Rokeach)

Se’if 4ד׳

אֹרֶךְ הַחוּטִים הַשְּׁמֹנָה אֵין פָּחוֹת מֵאַרְבַּע גּוּדָלִים, וְיֵשׁ אוֹמְרִים י"ב גּוּדָלִים, וְכֵן נוֹהֲגִין. וּלְמַעְלָה אֵין לָהֶם שִׁעוּר: הַגָּה: וְאִם עֲשָׂאוֹ אָרֹךְ יוֹתֵר מִדַּאי יָכוֹל לְקַצְּרוֹ וְאֵין בָּזֶה מִשּׁוּם תַּעֲשֶׂה וְלֹא מִן הֶעָשׂוּי (מָרְדְּכַי בְּה"ק) אֶחָד מֵהַחוּטִים יִהְיֶה יוֹתֵר אָרֹךְ, כְּדֵי שֶׁיִּכְרֹךְ בּוֹ הַגְּדִיל (הַיְנוּ הַחֵלֶק מֵהַצִיצִית שֶׁאֵינוֹ אָרוּג): הַגָּה: וְשִׁעוּר הַנִּזְכָּר יִהְיֶה בַּצִּיצִית לְאַחַר שֶׁנִּקְשַׁר מִלְּבַד מַה שֶּׁמּוּנָח עַל קֶרֶן הַבֶּגֶד (סְבָרַת בֵּית יוֹסֵף).

The Length of the 8 strings should not be less than 4 thumb-widths, and there are those that say 12 thumb-widths, and that is the custom. And the upper bound has no [specific] measurement. Rema: And if the length was made more than necessary, one is able to cut it and there is no concern for [the tzitzit invalidation of] you should make it and it should not be made (Mordechai BH"K). One of the strings should be longer, in order to wrap the fringe with it (that's that part of the tzitzit that is not combined). Rema: And the aforementioned measurement is for the tzitzit after they are tied, excluding [the part of the tzitzit] that is left [hanging] on the corner of the garment (reasoning of the Beit Yosef).

Se’if 5ה׳

אֵין עוֹשִׂין הַצִּיצִיּוֹת מֵהַצֶּמֶר הַנֶּאֱחָז בַּקּוֹצִים כְּשֶׁהַצֹּאן רוֹבְצִים בֵּינֵיהֶם, וְלֹא מֵהַנִּימִין הַנִּתְלָשִׁים מֵהַבְּהֵמָה, וְלֹא מִשִּׁיּוּרֵי שְׁתִי שֶׁהָאוֹרֵג מְשַׁיֵּר בְּסוֹף הַבֶּגֶד, וְהַטַּעַם מִשּׁוּם בִּזּוּי מִצְוָה.

One should not make tzitzit from wool became attached with thorns when the sheep was lying between them, and not from the hairs that were plucked from the animal, and not from the remnants of the warp that the weaver leaves over at the end of [the making of] the garment, and the reason is because it is an embarrassment to the commandment.

…and 10 more se'ifim in this siman.

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Shulchan Aruch, Orach Chayim — Torat Emet 363 edition, via Sefaria — public domain

English: Sefaria Community Translation — CC0

English: Shulchan Aruch, Wikisource, via Sefaria — CC BY-SA

English rendered from the Hebrew for this app — The Gematria's own rendering program. A rendering of the words, not a ruling; practical halacha is learned with a rav