Parsha Halacha
“Hashem told Moshe to tell the Jewish people to make Tzitzis on the corners of their garments, and place a thread of Techeiles turquoise wool on each corner. By seeing the Tzitzis they will remember the Mitzvos of Hashem and perform them and not stray after their hearts and eyes. “
When were the Jewish people commanded the Mitzvah of Tzitzis? [1]
The Jewish people were commanded the Mitzvah of Tzitzis after the incident of “Mikosheish Eitzim[2]” occurred on Shabbos. After this incident, Moshe said to Hashem “During the week they have Tefillin which they wear to remind them of the Mitzvos; on Shabbos however, when Tefillin is not worn, what will remind them of the Mitzvos?” Hashem replied, “I am giving you the Mitzvah of Tzitzis through which you will remember [the commands].” This is why the Parsha of Tzitzis begins with “Vayomer Hashem El Moshe” and not the standard wording of “Vayidaber Hashem El Moshe”, as Vayomer implies that Hashem is answering a request that was made by Moshe.[3]
Does one perform a Mitzvah at every moment that he wears Tzitzis, or only at the initial wearing?
From some sources[4] it is implied that the Mitzvah is fulfilled every moment that one wears Tzitzis.[5]
Is there a Mitzvah to look at the Tzitzis?
Most Rishonim and Poskim rule that there is no positive command to look at the Tzitzis.[6] Some Rishonim[7] rule that aside for the positive command to wear a four-cornered garment with Tzitzis, there is an additional positive command, which counts as another one of the 613 Mitzvos, to look at the Tzitzis. In their opinion, the Mitzvah is to look at the Tzitzis and hence remember Hashem’s Mitzvos. The Arizal writes that one is required to look at his Tzitzis at every moment.[8] There are also many Segulos associated with looking at the Tzitzis, as will be explained in Halacha 3. For this reason many Torah leaders and Tzaddikim were accustomed to look at their Tzitzis at every opportunity.[9] There is also a tradition amongst meticulous Jews that if they are sitting idle, they touch the Tzitzis and look at them.[10] Based on this, whenever one looks at his Tzitzis he should have in mind to fulfill the positive Mitzvah of “Ureisem Oso,” according to this opinion.[11]
Segulos involved in looking at the Tzitzis: See below Halacha 3!
The reward:[12]
Whoever is careful in the Mitzvah of Tzitzis merits seeing the face of the Shechina.[13]
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Other rewards and Segulos mentioned in Sefarim:
Segulos involved in looking at the Tzitzis:
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The punishment:[30]
The punishment for one who nullifies the Mitzvah of Tzitzis is very great.[31] On such a person the verse[32] states “I will hold onto the corners of the earth [and shake the Reshaim off from it].” [One who nullifies the Mitzvah of Tzitzis is excommunicated from Heaven.[33]]
How to wear the Tallis Katan-Tzitzis sticking out of one’s pants versus tucked in versus over one’s shirt:[34]
- The various customs:
Regarding how the Tallis Katan is to be worn we find three distinct customs amongst the Jewish people.
- Chassidic-Over the shirt but under coat: Some are accustomed to wear the Tallis Katan over one’s clothing in a way that an outside viewer sees the entire Tallis Katan, its garment and fringes. [This was the old custom of Tzefas Jewry prior to the Arizal.[35] This custom is followed by many Chassidic groups in which the custom is to wear the Tallis Katan over the shirt, but under the overcoat.[36] This was the old Chabad custom followed by many Chabad Chassidim who were students in Tomchei Temimim in Lubavitch[37], and so was the witnessed custom of the Rebbe Rayatz.[38] Thus, when the overcoat is not being worn the onlooker can see the entire Tallis Katan. However, when it is worn not even the fringes are viewable by those who wear a long overcoat.[39]]
- Ashkenazi/Chabad-Under shirt with Tzitzis sticking out: Others are accustomed to wear the Tallis Katan under one’s shirt, with only the fringes sticking out and visible to the outside viewer. [This is the current custom of most of Ashkenazi Jewry and is the most prevailing custom amongst Jews today.[40] This is likewise the current Chabad custom to wear the Tallis Katan under the shirt [but over the undershirt[41]], and to have the Tzitzis stick out.[42]]
- Sephardic-Under one’s shirt with the fringes tucked in: Others are accustomed to wear the Tallis Katan under one’s shirt [but over the undershirt[43]] with the fringes tucked in in a way that no part of the Tallis Katan is apparent to the outsider. [This is the current Sephardic custom is to wear the Tallis Katan under the shirt and have the Tzitzis tucked inside.[44] This custom was also followed by some Chabad Chassidim[45], and members of Ashkenazi Jewry, in previous times.[46] This was the old custom of Tzefas Jewry after the Arizal.[47]]
In this Halacha we will explore the sources and reasons behind the three customs above.
- The surrounding dispute in Halacha & Kabbalah:
The above differences of custom derived from a dispute in both Halacha and Kabbalah regarding how to interpret the verse of Ureisem Oso Uzichartem Es Kol Mitzvos which is written regarding the Mitzvah of Tzitzis. The simple interpretation of this verse implies that the Tzitzis must be visible to the outside and that the entire purpose of the mitzvah is so one sees it and remembers God’s commands. On the other hand, it is not clear if the entire garment must be visible for this purpose, or if simply leaving the fringes visible suffices. On the other hand, perhaps this aspect of seeing the Tzitzis is not integral to the Mitzvah and hence is not required to be followed.[48] Practically, as we will now discover, while this matter is not discussed in the Talmud[49], it is debated amongst the Poskim, and Mekubalim.
The dispute in Rishonim: Some Rishonim[50] rule that the Tallis Katan must be worn over all one’s clothing in a way that both the garment and fringes are apparent. The reason for this is because we were commanded to wear Tzitzis in order to remember the Mitzvos [Ureisem Oso Uzichartem], and therefore one is to wear it over his clothing in order so the person constantly sees it and thus remembers the Mitzvos.[51] Other Rishonim[52], however, rule that one is not required to wear the Tallis Katan over the shirt, [although it is unclear if this refers to also the Tzitzis, and whether they are may be tucked in or are to be worn sticking out[53]].
The ruling in the Shulchan Aruch and Poskim: The conclusion of the Michaber and Admur in their Shulchan Aruch is like the former opinion in Rishonim that ideally the Tallis Katan is to be worn over the clothing in a way that both the garment and fringes are apparent.[54] Nevertheless, Admur[55] and other Poskim[56] conclude that those who wear it under their clothing [as is apparent from the Poskim to be the accepted custom[57], unlike the above ideal ruling] are [at the very least] to be careful to wear it in a way that the Tzitzis remain constantly within one’s view, in order so one will constantly remember the Mitzvos upon looking at them. Thus, the Tzitzis must be hanging outside one’s pants, unlike those that tuck the Tzitzis in the corners [or pockets].[58]
The ruling in Kabbalah:[59] The Arizal states that based on Kabala the Tallis Katan is to be worn under all the clothing, but over the undershirt.[60] [This includes even the Tzitzis; that the Tzitzis should be tucked in and not be visible.[61]] The Arizal negated the custom of those who would wear it over their clothing calling it a great error and opposite of the truth. [However, according to other Kabbalists, the Tallis Katan is to be worn over all the clothing even according to Kabbala, as ruled in Halacha.[62]]
- The explanation behind each custom and its Halachic authenticity:
Based on all the above, it is understood that there is no unanimous position amongst the Poskim and Kabbalists regarding how the Tallis Katan is to be worn, and each of the above three mentioned customs has a root and source either in Halacha, Kabbalah, or Minhag Yisrael.
The ideal ruling to wear over all clothing: Practically, as the Poskim mention, the custom of Jewry is not to be particular to wear the Tallis Katan on top of all the clothing [including the overcoat], as required by the main ruling of the Shulchan Aruch, and there is no segment of Jewry who is careful to do so at all times. Hence, all of the customs which are followed today compromise on some level to this ideal ruling.[63]
The Chassidic custom to wear the Tallis Katan over the shirt but under the overcoat: The custom of many Chassidic groups, excluding Chabad today, to wear the Tallis Katan over the shirt, but under the overcoat seemingly is done to suspect for the ideal initial ruling, and hence at least on occasion have the full Talis Katan in view. On the other hand, when wearing a long coat it is completely hidden under the coat in order to suspect for the opinion of the Arizal.[64] Alternatively, it is worn over the shirt simply in order to prevent it from absorbing sweat, and ideally they follow the Arizal to have it completely hidden, as rule the Sephardim.[65]
The Ashkenazi/Chabad custom to wear the Tallis Katan under shirt with Tzitzis sticking out: The Chabad and Ashkenazi custom to wear the Tallis Katan under the shirt follows the custom recorded in many Poskim, as well as at least part of the custom of the Arizal, while the custom to have the Tzitzis stick out follows the opinion of the Shulchan Aruch and Poskim who require at least the Tzitzis to show.[66] The reason that even Chabad Chassidim who generally follow the Kabbalists versus the Poskim in this case follow the Poskim[67], is because the full custom of the Arizal to also hide the Tzitzis is not a directive for the public, as the public needs constant reminders to keep the Mitzvos.[68]
The Sephardic custom to wear the Tallis Katan under one’s shirt with the fringes tucked in: The Sephardic custom to wear the Tallis Katan under one’s shirt with the fringes tucked in follows the opinion of the Arizal, as brought in the Poskim, to its fullest extent and intent. This abides by the general ruling of Sephardic Poskim to rule like the Kabbalists over the Poskim.[69] Furthermore, it is possible that this custom is the intended custom of covering the Tallis Katan which is mentioned in many Rishonim and Poskim, and hence it also has a possible root in Halacha.
- The final ruling for Ashkenazim-Wearing Tzitzis tucked out:[70]
Ashkenazim, including Chassidei Chabad, are required to wear their Tzitzis out of their pants and may not swerve from their custom and choose to wear their Tzitzis tucked inside, as do the Sephardim.
Fear of gentiles:[71] However, in a pressing situation, such as one who is walking amongst gentiles and fears being scoffed, he may tuck the Tzitzis in his pockets. However, at the time of the blessing the Tzitzis are to be revealed for the amount of time it takes to walk four Amos.
- The final ruling for Sephardim-Wearing Tzitzis tucked in:
Although some Poskim[72] rule that Sephardim are to swerve from their custom and wear their Tzitzis tucked out, as do the Ashkenazim, practically, they are not required to do so, and on the contrary are to abide by their tradition to wear the Tzitzis tucked in.[73] This includes Sephardim who study in Ashkenazi Yeshivos.
Summary:
The Chabad and Ashkenazi custom is to wear the Tallis Katan under the shirt, but over the undershirt, and to have the Tzitzis stick out. The Sephardic custom is to wear the Tallis Katan under one’s shirt with the fringes tucked in. One is not to swerve from their custom.
From the Rav’s Desk
Question:
Should the knots of the Tzitzis be worn outside the pants along with the strings, or can the knots be tucked in and have only the strings dangle outside?
Answer:
I am not aware of this being discussed in any Sefarim. One can argue that so long as the strings are visible, there is no issue with having the knots tucked in, as when he sees the strings, he remembers the Mitzvos which is the whole purpose of why we are required to have them sticking out. On the other hand, one can argue that since the knots represent the bond and pact between us and G-d[74], it does not suffice to simply have the strings sticking out, and at least some of the knots should also be visible.
[1] Tana Dvei Eliyahu Rabah 26; Or Hachaim Hakadosh Shelach 15:38 in name of Yalkut
[2] This refers to the Jew who was caught chopping wood on Shabbos in the times of Moshe, when the Jews were in the desert. The Jew was later stoned to death for his transgression.
[3] Or Hachaim ibid
[4] Piskeiy Dinim 2:6; Rabbeinu Yonah brought in Gra 24:1
[5] Igros Kodesh 8:360 [brought in Shulchan Menachem 1:17]; Vetzaruch Iyun from Admur 592:7 which omits Tzitzis from the list of Mitzvos that are fulfilled at every moment, such as Tefillin and Sukkah.
[6] See Beis Yosef 24:4 in name of Rivash 2:486 “It appears that the looking at the Tzitzis should not be listed as one of the 613 commands as some Poskim do, as one should not list the reason and purpose of a Mitzvah as a separate Mitzvah. Likewise the other Monei Hamitzvos did not list looking at the Tzitzis as a Mitzvah.”
[7] Beis Yosef 24:2-4 in name of Smak 28 “It is a Mitzvah to look at the Tzitzis as the verse states Ureisem Oso”; Rivash 2:486 in name of Semak ibid; Rabbeinu Yonah in Sefer Hayirah p. 165 “One must look at the Tzitzis by the words Ureisem Osam”; Chareidim 2 “Mitzvas Hateluyos Beiynayim” in name of Smak and Rashbatz; Yesod Veshoresh Havoda Shaar Mizrach 6 writes that Rav Chaim Vital held it is a Biblical command, and that so is proven from Rashi; See also Sefas Emes Menachos 44a; Igros Moshe 3:3; 4:4; Kinyan Torah 7:1
[8] Arizal in Shaar Hakavanos Tzitzis 7; Kaf Hachaim 24:11
[9] Kav Hayashar 45; Shemiras Halashon [end of Sefer] “One is to look at his Tzitzis a few times a day, especially when one feels forbidden thoughts coming to his mind, or feelings of anger”
[10] Kav Hayashar 45
[11] Chesed Lealafim 24:2; Kaf Hachaim 24:16
[12] 24:8; Menachos 43b
[13] The source: This is learned from a juxtaposition of the verse “Ureisem Oso” and “Elokecha Sira Veoso Tavod”. [Tur 24]. The verse is thus teaching us that by guarding the Mitzvah of Tzitzis one will merit seeing Him, to see Hashem. [Levush 24]
[14] Reish Lakish in Shabbos 32b; Tur 24; Kaf Hachaim 24:25
[15] Midrash Tanchuma Seitzei 61
[16] Kerem Chemed Shelach in name of the Toras Chesed of Lublin
[17] Tikkunei Zohar, Tikkun 18, brought in Miasef Lechol Hamachanos; The Rebbe stated that wearing a Tallis Katan protects the child from having spells of fear. One is to explain to the child that the Tallis protects the person wearing it as it shows he is a servant of Hashem. Likkutei Sichos 33:273 [printed in Shulchan Menachem 1:41]
[18] Chida in Sefer Devash; Kaf Hachaim [Falagi] 10:6; Kaf Hachaim 24:25
[19] Rabbeinu Bechayeh Shelach “Tzitzis hints to Techiyas Hameisim”; Kaf Hachaim [Falagi] 10:6; Kaf Hachaim ibid
[20] Chesed Lealafim 24:3 regarding one who has the Kabalistic Kavana of 32 when wearing the Tzitzis; Kaf Hachaim 11:17; See also Shulchan Menachem 5:253 that checking the Tzitzis is a Segula to remove tooth pain.
[21] Kitzur Shlah Hilchos Tzitzis; Kaf Hachaim 24:25; See also Shemiras Halashon towards end ““One is to look at his Tzitzis a few times a day, especially when one feels forbidden thoughts coming to his mind, or feelings of anger”
[22] Shomer Emunim Vayigash; Elya Raba 24:3; Kaf Hachaim [Falagi] 10:6; Kaf Hachaim ibid
[23] Kav Hayashar 45
[24] Beis Aharon Karlin Shelach
[25] Taamei Haminhagim in name of Arizal
[26] Minhagei Tzanz 20 in name of the Chozeh of Lublin.
[27] Noam Elimelech Shelach
[28] Chasam Sofer Shelach
[29] Arizal in Shaar Hakavanos Derush Tzitzis 7; Shaareiy Teshuvah Rabbeinu Yonah 3:22; Kaf Hachaim 24:11
[30] 24:8; Michaber 24:6; Menachos 43b; Ketzos Hashulchan 7:12; The Gemara ibid states that one who nullifies the Mitzvah of the white strings of Tzitzis is greater than one who nullifies the Mitzvah of Techeiles of Tzitzis.
[31] Seemingly this refers to one who wears a four cornered garment without Tzitzis, however see Halacha 6 that in times of anger one is punished for not wearing a four cornered garment with Tzitzis. See Admur in Hilchos Talmud Torah 3 KU”A 1 “The punishment for nullifying a Mitzvah even though one is exempt, such as Tzitzis.”
[32] Iyov 38:13
[33] Pesachim 113b; Chesed Lealafim 24:2; Kaf Hachaim 24:23
[34] See Admur 8:18; Michaber 8:11 and 24:1; M”A 8:13; Likkutei Sichos 33:95 [printed in Shulchan Menachem 1:46]; Piskeiy Teshuvos 8:22; Halacha Berurah [Yosef] 8:32 and Otzros Yosef 27
[35] Nevei Shalom 13:1 based on Maharikash Y.D. 351:2
[36] Darkei Chaim Veshalom Tzitzis 39; See Piskeiy Teshuvos ibid footnote 197 and footnote 201
[37] The following was related by Rav Eliyahu Landa Shlita, Rosh Hayeshiva of Tomchei Temimim Kfar Chabad [Free translation]: “The following story occurred in the city of Lubavitch. The Bochurim in Tomchei Temimim would wear their Tzitzis on top of their shirts [similar to the custom today of other Chassidic groups]. One day, the Rebbe Rashab told his son the Rebbe Rayatz, who was the official director of the Yeshiva, that upon looking out the window he saw the Bochurim Shleping their Tzitzis which was flying in all directions, and he does not like this at all. The Rebbe Rashab then said that the Bochurim should do one of the two; either to wear a long coat to cover the Tzitzis, or to tuck the Tallis Katan under their shirt. The Bochurim understood that the Rebbe Rashab preferred the first option and hence from that day and onwards the Bochurim in Lubavitch wore long coats.”
[38] Likkutei Sichos 33:95 footnote 79 and so can be seen from a number of pictures of the Rebbe Rayatz
[39] See Likkutei Sichos ibid 33:3 that some of those who follow the opinion of the Alter Rebbe, including Chabad Chassidim, not accustomed to show their Tzitzis, perhaps referring to the fact that their overcoats would cover even the fringes.
[40] Piskeiy Teshuvos ibid; Likkutei Sichos ibid a custom of many including Chassidim; Igros Kodesh 22:490 that it is even follow today in Lithuanian Yeshivos; Toras Menachem 5743 2:59 that this is the widespread custom of Jewry today and is what is followed by all God-fearing Jews
[41] Arizal in Shaar Hakavanos Derushei Tzitzis 6, brought in Kaf Hachaim 8:43; Nagid Umitzvah p. 6; Birkeiy Yosef 8:7; Halacha Berurah [Yosef] 8:33; See Piskeiy Teshuvos ibid footnote 195-196
[42] Likkutei Sichos ibid a custom of many including Chassidim and Toras Menachem 5743 2:59 that so is to be followed today by all; See also Sicha of Pikudei 5741:45-47
The old Chabad custom: Some Chabad Chassidim of previous times were accustomed to wear the Tallis Katan in a way that they were completely covered, as rules the Arizal. [Likkutei Sichos ibid] On the other hand, the old Chabad custom followed by many Chabad Chassidim who were students in Tomchei Temimim in Lubavitch was to wear the Tallis Katan over the shirt, but under the overcoat. [Rav Eliyahu Landa Shlita] The Rebbe Rayatz wore his Tallis Katan over his shirt but under his coat in a way that it was completely visible when the coat was opened, but completely hidden when the coat was buttoned closed. [Likkutei Sichos ibid]
[43] Arizal in Shaar Hakavanos Derushei Tzitzis 6, brought in Kaf Hachaim 8:43; Nagid Umitzvah p. 6; Birkeiy Yosef 8:7; Halacha Berurah [Yosef] 8:33; See Piskeiy Teshuvos ibid footnote 195-196
[44] Mamar Mordechai 24:1 [in answer of contradiction in Beis Yosef 8 and 23 that indeed the custom is to wear it under even though he holds its better to wear it over]; Yifei Laleiv 8:11; Yaskil Avid O.C. 5:3; 8:2; Or Letziyon 2:82-2; Yechaveh Daas 2:1; Halichos Olam 1 Lech Licha 5; Halacha Berurah [Yosef] 8:32; So was the witnessed custom of all the elderly Sephardic Rabbanim and Geonim from many previous generations from many different Sephardic lands and communities. [Halacha Berura ibid in name of his father Rav Ovadia Yosef]; See however Shulchan Gavoa 8:17 that this custom as due to fear of the gentiles; See also the following Sefarim regarding the Sephardic custom: Mikveh Hamayim 3:1; Salmas Chaim 3:14; Tzitz Eliezer 8:3; 13:5; 17:4; Nitivei A, 7:3; Shemesh Umagen 2 O.C. 74; Yechaveh Daas Chazan 1:4-6; 2:7; 3:1-3; Nesivos Hamarav Minhagei Tzitzis 3; Shaar Shimon Echad 2:7; 5:5; Sheiris Yosef 1 p. 150; Yitzchak Yiranein 1:15
[45] See Likkutei Sichos ibid 33:3 that some of those who follow the opinion of the Alter Rebbe, including Chabad Chassidim, were not accustomed to show their Tzitzis, perhaps referring to the fact that their overcoats would cover even the fringes.
[46] See Igros Kodesh 22:490 and Toras Menachem 5743 2:59 who implies that this custom of showing the fringes was not followed in previous times by all, including Ashkenazi Jewry
[47] Nevei Shalom 13:1 based on Maharikash Y.D. 351:2
[48] See Likkutei Sichos ibid
[49] In previous times, men did not wear a Tallis Katan being that they fulfilled the Mitzvah using a Tallis Gadol that was worn in the form of Atifas Yishmaelim. When the Jews immigrated to the European countries, in which the Yismaeili wrap was not in style, the Tallis Katan was initiated in order to merit the masses in the Mitzvah of Tzitzis. Nonetheless, we find that the Arizal states that Dovid Hamelech wore a Tallis Katan. A description of our Tallis Katan can be found in the Rosh Tzitzis 20. See also Admur in Siddur which writes “our Tallis Katan”.
[50] Nimukeiy Yosef Halachos Ketanos Tzitzis 12a [86a] in name of Ritva 5; Tur 24 as understood by Beis Yosef 8:11 “Umitoch”; Baal Haittur Hilchos Tzitzis 3 in name of Teshuvas Rabbeinu Yitzchak Bar Maron Halevi that it must be worn over the clothing; However, see Mamar Mordechai 24:1 who suggests that this opinion is only for those who don’t wear a Tallis Gadol before marriage
[51] Admur ibid; Michaber 8:11 and 24:1; See also Baal Haittur Hilchos Tzitzis 3 in name of Rabbeinu Yitzchak that this is learned from the words “Al Arba Kanfos Kesuscha” which implies that the Tzitzis garment must be over ones clothing
[52] Beis Yosef 8 that so is implied from Tur 8:11 and so he writes in 23; Baal Haittur Hilchos Tzitzis 3 in negation of Rabbeinu Yitzchak ibid; Mordechai Taanis 637 and Hilchos Tzitzis 943 that so was the custom of the Maharam of Rothenberg; Rabbeinu Yonah in Sefer Hayirah 16; Shlah Chulin; See Piskeiy Teshuvos ibid footnote 192; See Maharach Or Zarua 4; Terumas Hadeshen 45; Halacha Berurah ibid; See Likkutei Sichos ibid footnote 25
[53] See Baal Haittur Hilchos Tzitzis 3 who implies that nonetheless the Tzitzis must stick out to fulfill Ureisem Oso. However, see Mordechai ibid who implies that even the Tzitzis is tucked in
[54] Admur ibid; Michaber 8:11 “The main mitzvah of the Tallis Katan is to wear it on top of the clothing” and 24:1 and Beis Yosef 8:11 [unlike what he writes in Beis Yosef 23]; Levush 8:10 and 24; Nevei Shalom 13:1 based on Maharikash Y.D. 351:2 as original custom of Tzefas Jewry
The reason: Being that the reason for wearing the Tzitzis is in order to remember the Mitzvos, therefore one is to wear it over his clothing in order so the person constantly sees it and thus remembers the Mitzvos. [Admur ibid; Michaber ibid]
Other opinions: Some Poskim rule that the Tallis Katan may be worn under the clothing and from some it is implied that so was the custom even regarding the Tzitzis. [Implication of all Poskim in coming footnotes who describe the custom to wear it under the clothing and that even the Tzitzis was not seen]
[55] Admur 8:19; Siddur Admur “One must beware that the fringes hang to the outside of the Tallis Katan when one wears it, and not on the inside as the verse states that one shall see it and remember and hence those who talk their fringes into their corners are mistaken”
[56] Levush 8:10; Shelah Chulin Hilchso Tzitzis 3; Elya Raba 8:12; Shulchan Gavoa 8:17 that this Sephardic custom of wearing the Tzitzis tucked in was simply due to fear of the gentiles; Artzos Hachaim 8:11; Beris Kehuna Mareches Tes 4; M”B 8:26 “those people who enter their fringes into their pockets it is not enough that they are ignoring the words of Scripture which states that they are to be seen in order to remember, but furthermore they are belittling the mitzvah of God and will be punished for doing so”; Poskim brought in Kaf Hachaim 8:43; Az Nidbaru 3:53; 8:39
Other opinions: Some Poskim question the source for this compromise of wearing the Tallis Katan under the clothing but the Tzitzis outside the clothing, as from the Rishonim and Poskim it is evident that it must either be all under or all over. [Mamar Mordechai 24:1; See Poskim in next footnote from which it is evident that even the Tzitzis were covered; See Likkutei Sichos ibid footnote 25]
[57] Mamar Mordechai 24:1 in answer of contradiction in Beis Yosef 8 and 23 that indeed the custom is to wear it under even though he holds its better to wear it over; Minhag Hagr”a in Maaseh Rav Hilchos Tzitzis 15; Implication of Zohar 1:204, as brought in Likkutei Sichos ibid; Mahariy Bruno 96 that only the Rabbanim wore it on top of all clothing and not Bochurim; All the following Poskim describe the Tallis Katan as customary to wear under the clothing [in particular in explanation of the allowance of wearing it in a Beis Hachaim or bathroom]: Beis Yosef 23; Rama 13:3; Bach 11; Radbaz 2260; Perisha 23 in name of Rashal; Taz 21:3 and P”M ibid; Bach, Taz, and Shach in Y.D. 367 [including Tzitzis!]; Chida in Birkeiy Yosef 23; in name of Tiferes Shmuel; Aruch Hashulchan 23 and Y.D. 367; See Kol Eliyahu 1:5; Sdei Chemed Mareches Beis 29; Or Li 24; See Likkutei Sichos ibid footnote 25 and Halacha Berurah ibid
[58] Admur ibid; M”A 8:13;
The reason: The verse states regarding the Tzitzis “And you shall see it”, thus requiring one to wear it in a way that it will remain visible. [Admur ibid; Vetzaruch Iyun as to if this is an additional reason to the previous reason or if it is the source behind the previous reason. Also, Tzaruch Iyun why Admur chose to write this ruling in the next Halacha.]
[59] Arizal, brought in M”A 8:13; Arizal in Shaar Hakavanos p. 7b, Peri Eitz Chaim Shaar Hatzitzis 1 p. 16; Siddur Arizal; Nagid Umitzvah p. 6b; Makor Chaim 8:1; Soles Belulal 8:4; Hagahos Nitzutzei Oros on Zohar Mikeitz p. 205; Kisei Eliyahu 8; Kaf Hachaim 8:43; See Yad Aaron 8; Shalmei Tzibur 8a; See Zohar 1:204 from which its proven that even the Tzitzis were covered [Likkutei Sichos ibid]
[60] The reason: The reason for this is because the Tallis Katan represents Penimiyus, and hence should not be seen, as opposed to the Tallis Gadol which represents Chitzoniyus. [Arizal ibid] According to the Arizal the Tallis Katan is not worn at all for the Mitzvah of Ureisem Oso and remembering the Mitzvos, but rather simply for the Mitzvah of Tzitzis. [Likkutei Sichos ibid]
[61] Conclusion of Rebbe in Likkutei Sichos ibid after Pilpul of great length on the subject; See Zohar 1:204 from which its proven that even the Tzitzis were covered [Likkutei Sichos ibid]; See Piskeiy Teshuvos ibid footnote 199 and Halacha Berurah ibid
[62] Maharam Di Lunzano, brought and negated in Nitzutzei Oros ibid; Ketzas Mekubalim, brought and negated in Peri Eitz Chaim ibid
[63] Piskeiy Teshuvos ibid
[64] However, see Likkutei Sichos ibid footnote 24 that this is not like the Arizal who states it is to be under all the clothing; However, see there footnote 33 that those who wear it under the shirt and then stick out the Tzitzis, but wear a jacket over it in a way that covers the Tzitzis due so to suspect for the custom of the Arizal [and so indeed was the Rebbe’s custom].
[65] See Piskeiy Teshuvos ibid footnote 197 and footnote 201 that it cannot be suggested that the Chassidim do so in order to follow the ruling of the Michaber ibid, as the coat covers over the entire clothing, and hence even the Tzitzis are not seen, which is similar to the custom of the Arizal as followed by the Sephardim.
[66] Likkutei Sichos ibid; See there footnote 33 that those who wear it under the shirt and then stick out the Tzitzis, but wear a jacket over it in a way that covers the Tzitzis due so to suspect for the custom of the Arizal [and so indeed was the Rebbe’s custom].
[67] See Shaar Hakolel 1:1
[68] Likkutei Sichos ibid
[69] Birkeiy Yosef 46:11; Pesach Hadevir 25:6; Sdei Chemed in or Li 40; Michtav Lechizkiyahu 7 p. 33; Rav Poalim 2 O.C. 12
[70] Likkutei Sichos ibid; M”B 8:26; Poskim in Piskeiy Teshuvos 8 footnote 200
[71] Admur 8:19; M”A 8:13
[72] Shulchan Hatahor ibid; M”B 8:26; Az Nidbaru ibid; Rabbanim brought in Halacha Berurah ibid
[73] Likkutei Sichos ibid repeated times [i.e. footnote 3]; Halacha Berura ibid
[74] See Admur 24:1; Tur 24; Michaber 24:1