“You shall not add or subtract to the Mitzvos”
Bal Tosif by Tzitzis-May one wear more than one pair of Tallis Katan at a time?
- Introduction-The prohibition of Bal Tosif:[1]
The Torah prohibits one from adding to the commands. The interpretation, however, of this prohibition varies based on the type and form of addition and hence by every command in the Torah one must analyze and research the specifics of what is defined as Bal Tosif and what is not. Regarding the Mitzvah of Tzitzis, we find explicitly ruled in the Poskim that under this prohibition is a prohibition against tying more than four sets of Tzitzis strings on more than four corners, and hence even a more than four cornered garment may only have Tzitzis strings tied to four of its corners.[2] Likewise, if one ties more than four strings to the corner, even if he adds only one more string, he transgresses the Biblical prohibition of Bal Tosif.[3] Likewise, a Tallis that has two sets of Tzitzis tied to a single corner is invalid, as by doing so one has transgressed the prohibition of Bal Tosif.[4] Likewise, according to those opinions who exempt the nighttime from the wearing of Tzitzis, it would be considered Bal Tosif for one to wear the Tzitzis at night for the sake of the Mitzvah, although it may be worn due to doubt.[5] We will now analyze whether the wearing of more than one pair of Tzitzis consists of the prohibition of Bal Tosif or not.
- The law:[6]
[Although we find Rishonim[7] who rule that it is forbidden to wear more than one pair of Tzitzis at a time, and that doing so consists of Bal Tosif, practically we rule that] every pair of four cornered garments which one wears is obligated in Tzitzis and that it is permitted to wear more than one Tallis at a time. This applies whether one wears a Tallis Gadol and Tallis Katan at the same time, or wears two or more pairs of Tallis Katan’s simultaneously, and so is the custom of all world Jewry to wear a Tallis Katan and Tallis Gadol simultaneously during Davening. Doing so does not consist of the prohibition of Bal Tosif or any other prohibition.[8] Furthermore, upon doing so a second blessing is to be recited if an interval has taken place between the wearing of the two garments, as explained below.
- Case Examples: Thus, one who does not desire to remain even one moment without a Tallis Katan upon changing the Tallis to another pair, can first put on the new pair and then remove the old pair. Likewise, if one is cold and desires to wear a few pairs of wool Tallis Katan’s to keep him warm, or one is traveling and desires to wear a few pairs to prevent overweight luggage, one may do so without worry.]
The reason for the allowance and why it does not transgress Bal Tosif: The reason that wearing more than one garment of Tzitzis does not involve the prohibition of Bal Tosif, is because a) As in truth one is not adding to the mitzvah at all, as the mitzvah is to place Tzitzis on every four cornered garment that one wears and hence one is precisely fulfilling this command by wearing more than one 4 cornered garment with Tzitzis. [In other words, since the Mitzvah is not to wear a four cornered garment with Tzitzis, but rather simply to tie Tzitzis to all four cornered garments that one wears, it is hence not applicable to the concept of Bal Tosif, and on the contrary, this is precisely how the Mitzvah is to be performed.] b) We do not apply the prohibition of Bal Tosif towards fulfilling a mitzvah a second time, and hence we find that it is permitted for one to blow Shofar or shake Lulav more than once, and it does not involve Bal Tosif.[9]
Saying a blessing:[10] Upon wearing a second pair of Tzitzis a second blessing is to be recited if an interval has taken place between the wearing of the two garments. This applies even if one is still wearing the original Tallis Katan. The Poskim, however, discuss and debate in length the definition of an interval. Practically, a person must repeat the blessing upon wearing a subsequent pair of Tallis Katan/Gadol unless all the following conditions are fulfilled:
- He had in mind to place on the second Tallis during the original blessing, or prior to finishing to wear the original garment included in the blessing.
- He did not speak of non-Tzitzis related matters in between.
- He did not go from outside to inside or vice versa.
- He did not switch rooms, or did switch rooms but had this mind originally at the time of the blessing.
|
Summary: It is permitted to wear more than one Tallis Katan or Gadol at a time. Upon doing so a second blessing is to be recited if an interval has taken place between the wearing of the two garments.
|
Venishmartem Meod Lenafshoseichem
The obligation to beware from matters of danger and remove them from one’s midst:[11]
- The Biblical obligation:[12]
It is a Biblical obligation in the Torah for one to guard his health and physical safety and to beware of his body, to not cause it loss, destruction or injury. The following are the details of this command.
The negative command: It is a positive command [in the Torah] for a person to make a fence [i.e. guardrail] on his roof[13], and anyone who leaves his roof without a fence aside for transgressing this positive command, also transgresses a negative command [listed as one of the 365 negative commands[14]] against [potentially] spilling blood in one’s home[15], as the verse[16] states “Do not place blood in your home.”[17] This negative command against causing blood to spill in one’s home applies both for roofs and for anything else that poses a danger, and that a person can stumble on and die.[18]
The positive command:[19] In addition to this negative command, there is also a [Biblical[20]] positive command for one to remove and guard himself from any matter which poses potential danger of life, and for one to well beware of it, as the verse[21] states “Hishamer Lecha Ushemor Nafshecha Meod/guard yourselves and guard your soul very much.”
One who transgresses:[22] If one transgresses the above and allows to remain and does not remove [from his home] the matter which poses a safety hazard, then he has nullified the above positive command and also has transgressed the negative command of “thou shall not place blood.” [and is liable for lashes[23]].
Removing a danger from one’s midst:[24] From the above it is understood that the Biblical obligation, and both positive and negative command, does not just prohibit one from entering a dangerous scenario, but furthermore, actually requires one to remove a danger from his vicinity even if it was created due to no fault of his own.
The types of dangers to which this Biblical obligation applies:[25] Not all matters of potential danger fall under the above Biblical prohibition, and it all depends on the percentage of danger. Depending on how high the risk of danger is will effect whether there is a Biblical obligation to beware, or a mere Rabbinical obligation, or no obligation at all. See D!
|
The verse of Vinishmartem Meod Lenafshoseichem: Some Poskim[26] rule that the verse [Devarim 4:15] of Vinishmartem Meod Lenafshoseichem refers to the guarding of one’s life from dangers, and hence one who enters himself to a dangerous situation transgresses this command. However, this verse is omitted from most Poskim [including Admur, the Michaber and Rambam], as a source for the obligation to guard one’s health and only the previous verse of “Hishamer” is recorded. The reason for this because the simple meaning of this verse refers to guarding the Mitzvos, and not to matters of health.[27]
The verse of Veach Es Dimchem Lenafshoseichem Edrosh [i.e. suicide]: Some Poskim[28] learn that the verse [Bereishis 9:5] of Veach Es Dimchem Lenafshoseichem Edrosh, speaking against Bnei Noach committing suicide, includes also a requirement to guard one’s life from dangers, and hence one who enters himself to a dangerous situation transgresses this command. However, this verse is omitted from most Poskim [including Admur, the Michaber and Rambam], as a source for the obligation to guard one’s health and only the previous verse of “Hishamer” is recorded. The reason for this because the simple meaning of this verse refers to the actual intentional commitment of suicide and not to simply endangering oneself.[29] However, seemingly the prohibition for one to intentionally injure his body through hitting it or fasting seemingly derives from this verse.[30] However, some Poskim[31] learn also this prohibition against self-affliction from the previous verse of “Hishamer”
The reason Hashem commanded us to guard our souls, and health:[32] Hashem created the world for a purpose, which is to provide creatures with an opportunity to recognize G-d’s greatness and to serve him through observing His Torah and Mitzvos. Now, one who is lax with his life and safety expresses that he does not care to serve G-d and does not care for His great kindness, and there is no greater belittlement and heresy than this.
The body is not yours and is a mere Pikadon in your hands:[33] A person does not have possession over his body at all to be allowed to hit it , or to embarrass it , or to pain it in any form of pain. [The reason for this is because Hashem gave man his life and soul as a mere Pikadon, and not for him to take possession over, and hence it is not within his jurisdiction to treat it in a way that can damage it, just as a guard must make sure to guard and prevent damage from the possessions that people entrust him with.[34] Hence, from a certain perspective, one who damages his body is in essence stealing from Hashem.[35]]
The body is holier than the soul:[36] From the fact that the Torah commands a Jew desecrate Shabbos for the sake of saving a life, we can understand that the life of a Jew is even holier than that of the holiness of Shabbos. From here we can learn the preciousness of the body of a Jew, and how he must guard it from dangers.
|
[1] See Encyclopedia Talmudit Erech “Bal Tosif” Vol. 3 p. 326
[2] Admur 10:2 and 15; M”A 10:2
[3] Admur 11:1; Michaber 11:12
Other opinions: Some rule that if one adds an extra string, the prohibition is due to Chatzitza and not due to Bal Tosif. [Raavad 1:15, brought in Tehila Ledavid 11:1]
Does one transgress Baal Tosif even if he does not wear the Tallis: It is implied that one transgresses Baal Tosif even prior to wearing the Tallis in this form, and rather the mere tying is already a transgression. Vetzaruch Iyun!
[4] Admur 10:14; Michaber 10:6; Menachos 40b
[5] See Siddur Admur “Doing so does not involve the prohibition of Bal Tosif being that there are opinions that state one is obligated to wear Tzitzis on a day garment even if it is worn at night…. And even if he removed it and then put it back on at night there is no prohibition of Bal Tosif” See also Admur 31:2 regarding Chol Hamoed and 34:4 regarding Rabbeinu Tam Tefillin and why it does not transgress Bal Tosif
[6] Admur 8:21 “If one has a number of four cornered garments, they are are obligated to have Tzitzis attached to their corners even if one plans to wear a number of them at the same time, as the verse states “Al Kanfei Bigdeihem” which is said in plural and hence implies that every four cornered garment that one wears has an individual Tzitzis obligation.”; Michaber 8:12; Opinion recorded in Orchos Chaim Hilchos Tzitzis 4; Makor Chaim [Chavos Yair] 9; Toras Chaim Sofer 24:3; Artzos Hachaim 24:9
[7] Ralbag Bamidbar 15:39 [end of Parshas Shelach] “We learn from the words Ureisem Oso, that one may not see it and another pair, meaning that it is not proper for a person to wear two Talleisim with Tzitzis, and so is derived from the words Asher Tichaseh Bah”; Ralbag Parshas Ki Seitzei 22:12 “I believe that it is improper for a person to wear two garments that have Tzitzis as the verse states Asher Tichaseh Bah in the singular which implies that one should not wear it and another, and as well the verse states Ureisem Oso, that one may not see it and another pair. Likewise, doing so could lead one to believing in more than one God… Now, just as one who wears two pairs of tefillin on his head transgresses the prohibition of Bal Tosif, so too regarding one who wears more than one garment of Tzitzis, that he transgresses the prohibition of Bal Tosif”; Brought, and negated in Makor Chaim 9, Toras Chaim Sofer 24:3, Artzos Hachaim 24:9
Opinions who rule that only one pair of four cornered garments is obligated in Tzitzis: Some Poskim rule that only the most upper four cornered garment that is worn is obligated in Tzitzis. [Opinion recorded in Orchos Chaim Hilchos Tzitzis 4, brought in Beis Yosef 8; Moshav Zekeinim on Torah end of Parshas Shelach that this matter was debated between Rav Yehuda Hachassid and Reb Shmuel Paliza, with the latter holding that only one of the pairs is to have Tzitzis] See Toras Chaim Sofer that seemingly the above opinion of the Ralbag ibid is based on this opinion] Practically we do not rule like this opinion.
[8] Although it is not the widespread custom even amongst Tzaddikim to specifically wear more than one Tallis Katan, nevertheless if one desires to do so there is no prohibition involved. It is recorded that several Torah sages were accustomed to wear more than one Tallis Katan in order to fulfill their obligation of Tzitzis according to all opinions.
[9] See Tosafus Rosh Hashanah 16b; 28b; Encyclopedia Talmudit ibid p. 327
[10] See Admur 8:21-22; Michaber 8:12-13 and Michaber Y.D. 19:5; M”A 8:14 and 16 and 19; Taz 8:10; Elya Raba 8:14; Kaf Hachaim 8:45-50; See also Admur 206:9 and Seder 9:5 for a similar ruling regarding fruits; 432:8 regarding Bedikas Chameitz; Yoreh Deah Michaber 19:6 regarding slaughtering animals
[11] See Admur Shemiras Guf Vinefesh Halacha 3-4; Michaber C.M. 427:8 and 10; Rama Y.D. 116:5; Shemiras Hanefesh Kehilchasa Chapter 1; Sefer Shemiras Haguf Vihanefesh [Lerner] 218:3; Mavo Chapter 1
Does the obligation and prohibition only apply by matters of potential danger of life, or even against matters that can cause non-lethal injury? See Q&A!
Does the prohibition against suicide also include a prohibition against entering oneself into danger? See Shoel Umeishiv Tinyana 3:123 [yes]; Divrei Malkiel 5:35; Shemiras Hanefesh Kehilchasa Chapter 1:5 p. 17
[12] Admur Shemiras Guf Vinefesh Halacha 3 and 14 “One is obligated to beware of his body, to not cause it loss, destruction or injury.”; Michaber 427:8; Rambam Rotzeiach 11:3; Implication of Brachos 32b and Maharsha there Shavuos 36a; Levush Ir Shushan C.M. 426:11 [Unlike Levush Y.D. 116:1-See Darkei Teshuvah 116:57]; Tevuos Shur 13:2; P”M O.C. 4 A”A 2; Y.D. 97 S.D. 3; Noda Beyehuda Tinyana Y.D. 10; Chidushei Chasam Sofer Avoda Zara 30a; Minchas Chinuch Mitzvah 546; Chochmas Adam 68:4; Chayeh Adam 15:24; Shoel Umeishiv Tinyana 3:122; Aruch Hashulchan C.M. 427:8; Marcheshes 20; Mishmeres Shalom 108; Beis Yehuda Y.D. 25; Zivcheiy Tzedek Y.D. 116:4; Avnei Tzedek Y.D. 49; See Minchas Chinuch Mitzvah 546; Shemiras Hanefesh Kehilchasa Chapter p. 19; Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 1; See in length Encyclopedia Hilchatit Refuit Erech Berius Vol. 2 pp. 352-355
Other opinions-This command is merely Rabbinical: Some Poskim rule that there is no Biblical command to guard one’s safety and that it is merely a Rabbinical injunction. [Possible implication of Michaber ibid who rules a transgressor only gets Makas Mardus; Levush Y.D. 116:1; Beir Hagoleh C.M. 427 Ayin leaves this matter in question; Shivim Temarim Ayin Daled 1, 4 writes that it is merely Rabbinical and that the verse is a mere Asmachta; Rabbeinu Yerucham Nesiv 15:30; Semak 171; Divrei Malkiel 4:62]
[13] Admur Shemiras Guf Vinefesh Halacha 1; Michaber 427:1; Rambam Rotzeiach 11:1; Sefer Hamitzvos Rambam Asei 184; Sifri Ki Seitzei 229; Semag Asei 79; Sefer Hachinuch Mitzvah 546
The scriptural source: As the verse [Devarim 22:8] states “And you shall make a fence for your roof.” [Admur ibid]
[14] Sefer Hamitzvos Rambam L.S. 298; Sefer Hachinuch Mitzvah 547
[15] Admur Shemiras Guf Vinefesh Halacha 3; Michaber 427:6; Rambam Rotzeiach 11:3; Sifri Ki Seitzei 229; Likkutei Sichos 2 Parshas Ki Seitzei
[16] Devarim 22:8
[17] Admur ibid; Michaber ibid
[18] Admur Shemiras Guf Vinefesh Halacha 3; Michaber C.M. 427:7; Rambam Rotzeiach 11:4; Sifri Ki Seitzei; See Shemiras Hanefesh Kehilchasa Chapter 1:3 p. 12
Does the positive command to make a fence also apply to all matters of danger? From Admur and Poskim ibid it is implied that the positive command to make a fence only applies by a fence. However, see Shemiras Hanefesh Kehilchasa Chapter 1 p. 8 for different opinions on this matter.
[19] Admur Shemiras Guf Vinefesh Halacha 3; Michaber 427:8; Rambam Rotzeiach 11:3; Levush Ir Shushan C.M. 426:11 [Unlike Levush Y.D. 116:1-See Darkei Teshuvah 116:57]; See Brachos 32b and Maharsha there; Shavuos 36a; See Minchas Chinuch Mitzvah 546; Sefer Chassidim 1551; Imreiy Yaakov 10:11; All Poskim in next footnote.
Other opinions-This command is merely Rabbinical: Elsewhere we find that this verse does not refer at all to the guarding of one’s health or safety, and is rather a warning in Scripture against forgetting Torah learning. [See Admur Hilchos Talmud Torah 2:4; Levush Y.D. 116:1; Mishneh Avos 3:8; Menachos 99b] Accordingly, some authorities rule that the use of this verse as a safety precaution is merely Rabbinical and that the verse is a mere Asmachta. [Possible implication of Michaber ibid who rules a transgressor only gets Makas Mardus; Levush Y.D. 116:1 writes it is Rabbinical; Beir Hagoleh C.M. 427 Ayin leaves this matter in question; Shivim Temarim Ayin Daled 1, 4 writes that it is merely Rabbinical and that the verse is a mere Asmachta; Rabbeinu Yerucham Nesiv 15:30; Semak 171; Divrei Malkiel 4:62; See Minchas Chinuch Mitzvah 546; Shemiras Hanefesh Kehilchasa Chapter p. 19; Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 1]
[20] Implication of Admur ibid; Michaber ibid; Rambam ibid; Levush C.M. 426:11; Tevuos Shur 13:2; P”M O.C. 4 A”A 2; Y.D. 97 S.D. 3; Noda Beyehuda Tinyana Y.D. 10; Chidushei Chasam Sofer Avoda Zara 30a; Minchas Chinuch Mitzvah 546; Chochmas Adam 68:4; Chayeh Adam 15:24; Shoel Umeishiv Tinyana 3:122; Aruch Hashulchan C.M. 427:8; Marcheshes 20; Mishmeres Shalom 108; Beis Yehuda Y.D. 25; Zivcheiy Tzedek Y.D. 116:4; Avnei Tzedek Y.D. 49
Other opinions: See previous footnote!
[21] Devarim 4:9
[22] Admur Shemiras Guf Vinefesh Halacha 3; Michaber 427:8; Rambam Rotzeiach 11:3; Chochmas Adam 68:4; Chayeh Adam 15:24; Avnei Tzedek Y.D. 49
Other opinions: See next!
[23] See Admur C.M. Shemiras Guf Vinefesh 4; Michaber 427:9-10 that the sages prohibited a number of matters and one who transgresses is liable for Makos Mardus, and possibly in this case one would require Biblical Malkus. Vetzaruch Iyun. [See Smeh C.M. 427:12; Tevuos Shur 13:2; Chidushei Chasam Sofer Avoda Zara 30a; Imrei Yaakov 10:15]
[24] Admur Shemiras Guf Vinefesh Halacha 3; Michaber 427:8; Rambam Rotzeiach 11:3; Chochmas Adam 68:4; Chayeh Adam 15:24; Avnei Tzedek Y.D. 49
Other opinions-This command is merely Rabbinical: Some Poskim rule that one who does not remove a danger from his midst only transgresses the positive command of making a fence. [Shivim Temarim Ayin Daled 1, 4; Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 1]
[25] See Halacha B that a number of matters were restricted by “the Sages” hence implying that not all matters are under the Biblical obligation; Admur 316:23 and M”A O.C. 316:23 that only one in a thousand spiders are lethal in food and hence it is not considered a danger; Darkei Teshuvah 116:57 in name of Shem Aryeh Y.D. 27 that whether it is Biblical or Rabbinical is dependent on percentage of danger; Igros Moshe C.M. 2:76 that by a mere low suspicion of danger it is only Rabbinical; Avnei Tzedek Y.D. 49 that Biblically we are not Machzakinin Issura by revealed liquids; Yabia Omer 1 Y.D. 8 that fish and meat is only Rabbinical as its uncommon; Betzeil Hachochmah 4:118 that only a continuous danger, like an unfenced roof, is Biblical; Shulchan Chaiy Pesicha that only natural dangers are Biblical and not Segula dangers; Yad Yitzchak 2:80 that even Segula dangers are Biblical] See Imrei Yaakov 10:15; See Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 1
[26] Rashbatz in Zohar Harakia 118; Noda Beyehuda Tinyana Y.D. 10; Kitzur SHU”A 32:1; See Brachos 32b where this verse is mentioned by the demon to a Chassid Echad who was not careful in his safety; See Tosafos Shavuos 36a; Shemiras Hanefesh Kehilchasa Chapter 1:1 footnote 3.
[27] Levush Y.D. 116:1
[28] Sefer Chassidim 675; Levush Y.D. 116:1; Shoel Umeishiv Tinyana 3:122; Aruch Hashulchan Y.D. 116:1; See Encyclopedia Talmudit Erech “Miabeid Atzmo Ladaas” Vol. 38
[29] Shem Aryeh Y.D. 27 based on Bava Kama 91b; Peri Chadash in Mayim Chaim on Shavuos 36
[30] See Admur Hilchos Nizkeiy Guf Vinefesh Halacha 4; Torah Temima on verse ibid; See Halacha 3
[31] Binyan Yehoshua on Avos Rebbe Nasan 3:4; Urim vetumim 27:1; Aruch Hashulchan C.M. 420:43’ Kuntrus Likkutei Imrim 13 of Chofetz Chaim
[32] Beir Hagoleh C.M. 427; See also Chofetz Chaim in Kuntrus Likkutei Imrim chapter 13.
[33] Admur Hilchos Nizkeiy Guf Vinefesh Halacha 4; Rambam Rotzeiach 1:4; Radbaz on Rambam ibid
[34] Radbaz on Rambam Sanhedrin 18; Likkutei Sichos Shoftim vol 34 p. 106
[35] Likkutei Sichos ibid
[36] Or Hachaim Hakadosh Shemos 31:13