[1] 13/1-9

[2] 13/4; M”A 13/8

[3] A disputed invalidation: Some Poskim rule that by a disputed invalidation there is no need to remove the Tzitzis right away or even hurry home, [whether by a Tallis Katan or Tallis Gadol]. This would include cases such as if the tear occurred in the braid, or more than two strings are torn but retain Kdei Aniva. [Kaf Hachaim 13/16] Accordingly, the only cases in which one would be required to remove the Tzitzis right away or return home is if: a) the entire Tzitzis tore off the corner; b) A tear occurred below the braid. C) Two strings tore so close to the first knot near the hole that they do not contain Kdei Aniva even according to Riy.  However see Biur Halacha 13/3 “Vedavka” and “Aval”.

[4] The reason: Although by wearing a Tallis without Kosher Tzitzis he is nullifying a Biblical command, nevertheless, since he is not actively nullifying this Mitzvah with his hands, and rather it is nullified consequently of him not removing the Tallis, therefore he is not required to remove it. The reason for this is because the respect of humanity is so great that we allow it to push off a Biblical prohibition through a passive transgression [Shev Veaal Taaseh]. [ibid] It is implied from Admur both here and in 13/6 that by a passive transgression, this applies even if there is only slight embarrassment [Gnaiy Katan]. However by an active transgression, we never permit to do so due to a slight embarrassment [13/5-6] however perhaps we would permit transgressing actively if there is great embarrassment. [See Tehila Ledavid 13/4]

[5] The reason: As wearing such a Tallis is a Biblical prohibition. [ibid]

[6] Admur ibid

[7] One must remove it immediately even if he does not plan to walk with the Tzitzis and will remain standing. [M”B 12/13]

[8] The reason: As since we do not wear the Tallis Gadol as a garment but rather for the purpose of a Mitzvah, therefore there is no embarrassment involved in removing it. [ibid]

[9] 13/5; Rama 13/3 [does not mention Davening]

Other opinions: Some Poskim rule that if there will not be a Minyan in Shul one may go to Shul and wear the Tallis without a blessing. [Reb Akiva Eiger on Michaber 13/3; Kaf Hachaim 13/10; See Tehila Ledavid 13/4 that it is implied from Admur that if there were to be a Gnaiy Gadol then one may wear it during Davening] See Piskeiy Teshuvos 13/4 footnote 36-37 for a full discussion on this opinion.

[10] The reason: Although it is embarrassing to Daven without a Tallis, nevertheless it is forbidden for him to wear it being that it is not such a great embarrassment to sit without a Tallis and we do not allow a small embarrassment to push off a Biblical command of the Torah. [Admur ibid; Taz 13/5; M”A 13/8]

[11] Derech Hachaim 8/2; Siddur Yaavetz;  Ketzos Hashulchan 7/11

Ruling of Admur: Admur ibid implies that during Davening the law takes a greater leniency by a Tallis Gadol, and one is hence not required to remove it right away, until he reaches a private area. This is inferred from a) Here he only mentions refraining from the initial wearing and does not explain what to do if the invalidation was discovered after wearing it. b) Here he writes there is “some embarrassment” associated with not wearing the Tallis during Davening while in 13/4 he states “there is no embarrassment” involved in removing the Tallis Gadol, and hence one must say there is a difference in level of embarrassment between the rest of the day and during a public Davening. [Ketzos Hashulchan ibid footnote 34; Tehila Ledavid 13/3]

Other opinions: Some Poskim rule one is required to remove the Tallis immediately in Shul and may not delay doing so until he exits the Shul. [Tehila Ledavid ibid in implication of M”A 13/8; See Piskeiy Teshuvos 13/4]

[12] See Reb Akiva Eiger on Michaber 13/3; Kaf Hachaim 13/10

[13] See Reb Akiva Eiger 13/3 and Kaf Hachaim 13/10 that allows to even wear the Tallis even if he is not the Chazan, if he must Daven in Shul.

[14] See previous Q&A!

[15] These leniencies include a) Allowance to even initially wear the Tallis Gadol for Davening in Shul. And b) To not remove the Tallis Gadol when in a public area until one reaches home.

[16] M”A 13/8; P”M 13 A”A 8; Chayeh Adam 11/35; M”B 13/16; Poskim in Kaf Hachaim 13/12; The Kaf Hachaim ibid extends this so far that he permits one to wear a Tallis Gadol without Tzitzis for Davening in Shul even during the week if no Tzitzis are available at the moment that he needs to Daven, even if they are available in the city.

[17] The reason: As there is no Biblical prohibition involved in wearing a four cornered garment without Tzitzis in such a case, being that one is Anus, it is similar to Shabbos in which we rule there is no Biblical prohibition against wearing Tallis without Tzitzis. [P”M ibid]

[18] Taz 13/5; Elya Raba 13/6; Mamar Mordechai 13/5

Ruling of Admur: Admur in chapter 13/6 omits the above ruling of the M”A ibid and writes similar to the wording of the Taz which implies to negate the opinion of the M”A and hold stringently. However in 12/6 Admur rules like the M”A 12/7 that one may be lenient like the Riy if he does not have other Tzitzis available, and the P”M ibid explains the reason behind the M”A ibid ruling is because when one does not have Tzitzis it is only a Rabbinical prohibition, and by a Rabbinical prohibition one may be lenient.

[19] The reason: As the week is a time that Tzitzis can be tied and hence even if it is not available, one still may not wear it without Tzitzis. [Elya Raba ibid]

[20] M”A 13/8; Yeshuos Yaakov13/4

[21] M”B 13/15; Artzos Hachaim 13; based on advice of brother of M”A

[22] 13/4; Implication of Michaber 13/3; Shagaas Aryeh 58; Shaareiy Teshuvah 13/2

[23] This is defined as all areas that a) do not have an Eiruv and b) Have 600,000 people pass through daily.

[24] What type of invalidation is included in this: In the event that one only tied Tzitzis to three of the corners, the Tzitzis is Biblically invalid until the fourth Tzitzis is tied. It is Biblically forbidden to wear such Tzitzis in a Reshus Harabim. Likewise, if all four Tzitzis have been tied to the corners and a invalidation occurred in one of the Tzitzis, then even if an invalidation occurred in all four corners of Tzitzis due to tears of strings to a length shorter than Kdei Aniva, nevertheless he may not wear these Tzitzis in a Reshus Harabim. If however all the strings of all the four corners have torn in an invalidating manner and there is not even one string remaining that is of the valid measurement that can be salvaged for use for future Tzitzis, and one must hence remove all four corners of Tzitzis and tie new ones to the corners, then the Tallis with these torn strings is not forbidden to wear in a Reshus Harabim due to the carrying prohibition, as these strings have no importance to him and are hence nullified to the garment. It is however forbidden to wear it due to the prohibition against wearing a four cornered garment without Kosher Tzitzis. If however the Tallis is borrowed, which is not obligated in Tzitzis, then one may do so. [Admur 13/1; M”B 13/3; Chazon Ish 3/29]

[25] The reason: As it is Biblically forbidden to wear a Tallis that contains invalid strings within a Reshus Harabim, and one who does so is liable for a sin offering. The reason for this is because when the Tzitzis are invalid they do not contain a Mitzvah and are hence considered like a package that one is carrying. Now, although they are attached to the Tallis, nevertheless they are not nullified to the Tallis being that the strings are important in his eyes, as he plans on still using them to make Kosher Tzitzis. In the event that one only tied Tzitzis to three of the corners, these three Tzitzis are considered a “package” being that they are important in his eyes, as he plans to keep them until he ties the fourth Tzitzis. Likewise, even if a tearing invalidation occurred in all four corners of Tzitzis, it is still considered like one is carrying a package, as the remaining un-torn strings are important in his eyes as they are still salvageable for use for other Tzitzis. For this reason, the un-torn strings are not nullified to the Tallis and are considered like a package being that they are now invalid and are not an ornament or accessory for the Tallis, as the Tallis does not need these strings at all. [Admur 13/1]

The law if one plans to remove the strings and tie new ones: Some Poskim rule that if the Tzitzis strings are worn out, and one hence plans on removing them and discarding them, and replacing new strings, then he may continue wearing the Tallis even in a Reshus Harabaim. [Aruch Hashulchan 301/108; SSH”K 18/35 

[26] The reason: As the respect of humanity [Kavod Habriyos] does not push off a negative command of the Torah, as the verse states “There is no wisdom or Tevunah or advice against Hashem.” [ibid]

[27] 13/8; Michaber 13/3

[28] A Karmalis is a domain in which the carrying prohibition is only of Rabbinical nature. [ibid] This is defined as all areas that a) do not have an Eiruv and b) are public and c) 600,000 people do not pass through it daily.

[29] Michaber ibid states “Tallis”; Rama ibid adds “even a Tallis Katan”; the M”A 13/7 based on Beis Yosef adds even Tallis Gadol; Admur ibid plainly states Tallis, and then states it applies to every type of Tallis.

[30] The reason: As carrying in a Karmalis, is only a Rabbinical prohibition and the Sages did not enact their decrees in a situation that will compromise on the respect of humanity. Now, although wearing a Tallis without Kosher Tzitzis is a Biblical prohibition, nevertheless on Shabbos there is no Biblical prohibition involved in doing so and it is rather a mere Rabbinical prohibition, [and hence regarding this Rabbinical prohibition we state that the Sages did not enact their decrees in a situation that will compromise on the respect of humanity]. Now, although a Tallis Gadol is only worn for the Mitzvah, and hence does not contain any embarrassment in its removal, nevertheless since the Sages did not decree for one to remove the Tallis Katan in a Karmalis, they did not desire to differentiate in their ruling between a Tallis Gadol and Katan in a Karmalis, and for this reason a decree was never made to remove garments in a Karmalis. [Admur ibid; M”A 13/7] By a Tallis Katan the actual removal is considered belittling of human dignity and hence even though its removal will not cause one to be left unclothed, it is nevertheless included in the original allowance of Kavod Habiryos. [Rama 13/3; M”A 13/7] Now, although earlier [in 13/4] Admur clearly differentiates between a Tallis Gadol and Katan while in a public area, this is because during the week there is a Biblical prohibition involved in wearing an invalid Tallis, and hence if there isn’t embarrassment involved the Sages must differentiate and cannot permit it. However on Shabbos, since the entire prohibition is only Rabbinical, therefore they can choose to be lenient and rule one never has to remove any invalid Tallis in a public area.

[31] Michaber ibid

[32] Obviously, the above law applies even when walking in a public area that has an Eiruv, that one is not required to remove his Tallis, whether Gadol or Katan, being the Sages did not differentiate in their decree of Talleisim as explained above, and the reason the above law was written only regarding a Karmalis is just to teach an added novelty that even by a Karmalis the Sages did not decree to remove even the Tallis Gadol.

[33] M”B 13/16; Kaf Hachaim 13/15

[34] Tehila Ledavid 13/4 Upashut!; As the Sages allowance to continue wearing an invalid Tallis on Shabbos is only when the concept of “Kavod Habriyos” is relevant, in which case they did not decree against any Tallis, even if it does not involve Kevod Habriyos. However, when in a private area where the concept of Kavod Habriyos is irrelevant, certainly there is a Rabbinical prohibition involved in continuing to wear the Tallis.

[35] 13/6; Rama 13/3

[36] The reason: Previously [13/5] it was ruled that if this occurred during the week, one may not wear the Tallis in Shul, as a small embarrassment of not wearing a Tallis does not push away a Biblical prohibition. However on Shabbos this law is more lenient. The reason is as follows: On Shabbos it is Biblically permitted to wear a four cornered garment without Tzitzis. The reason for this is because the positive command to place fringes on the garment only begins after one initially wears the four cornered garment, as the Torah does not state “Don’t wear a garment without Tzitzis”. Now, on Shabbos, since it is forbidden to tie Tzitzis to a garment due to the Shabbos prohibition, therefore one cannot fulfill this command. Thus on Shabbos one is not commanded to tie Tzitzis to the corners, and if he wears a four cornered garment without Tzitzis he does not transgress a Biblical command. However during the weekday, since one is able to tie Tzitzis to the corners, therefore if he wears it without Tzitzis he actively transgresses a Biblical command. Now, although on Shabbos there is no Biblical prohibition involved in wearing a Tallis without Tzitzis, nevertheless it remains Rabbinically forbidden to do so, as by wearing the four cornered garment without Tzitzis one is actively causing himself to nullify the positive command of tying Tzitzis. Nonetheless, the Sages did not enact their decrees in a situation that will compromise on the respect of humanity, even if the matter will only be slightly embarrassing, and hence in the above case one may be lenient. [ibid; M”A 13/8]

[37] Derech Hachaim 8/2; M”B 13/16 and Kaf Hachaim 13/15 regarding even a Tallis Katan.

[38] 13/7; M”A 13/8

The reason: As he should have fixed the Tzitzis before Shabbos, upon discovering the invalidation. [ibid]

[39] Pashut; Piskeiy Teshuvos 13/4

[40] 13/3; Rama 13/2

[41] The reason: As since the Tzitzis were already checked one time that day we establish it in accordance to its Chazaka, as explained in 8/13. [ibid]

[42] Sheilas Shmuel 1; Kaf Hachaim 13/14

[43] 13/9; M”A 13/8; based on Rama Yoreh Deah 303/1

[44] However by the Tallis Gadol, since there is no embarrassment involved in its removal, therefore certainly he is to be informed right away. See next footnote

[45] Tzaruch Iyun as to which case Admur refers to. There are only two cases mentioned in which one is required to remove his Tallis immediately even if he is in public. One case is when wearing a Tallis Gadol in public during the week, and a second case is when wearing a Tallis Gadol or Katan on Shabbos in a Reshus Harabim. Now, if it refers to the former case, Admur 13/4 writes that there is absolutely no embarrassment involved in removing a Tallis Gadol in a public area, and hence why shouldn’t the friend be immediately informed about the invalidation. One must thus say Admur refers to the latter case, and specifically when wearing a Tallis Katan [and there is thus embarrassment to remove it in public] and accordingly it is permitted to not tell the Jew of the invalidation even though he is transgressing every four Amos a Biblical prohibition of carrying on Shabbos.

[46] The reason: As due to our care for human dignity, it is better not to inform the person than to prevent him from doing a merely accidental prohibition. [Admur ibid; Rama Yoreh Deah 303/1]