Tying Tzitzis at night: The Halachic Debate and the Chabad Tradition[1]

One of the most opportune moments for tying tzitzis onto a garment is often the evening hours, when people have returned from the day’s work and finally have the time and focus to tend to such mitzvah‑related tasks. Yet this seemingly simple practice is surrounded by uncertainty. Some people caution that tying tzitzis at night may be forbidden or may even produce invalid tzitzis, leaving many unsure how to proceed. In this discussion, we will clarify the halachic background of nighttime tzitzis‑tying, explore the sources and reasoning behind the differing views, and carefully examine how the mitzvah’s parameters apply in this context. By tracing the issue from its roots through the practical halachic conclusions, we aim to present a clear and reliable ruling that everyone can confidently follow.

Background:

A well‑known dispute among the Rishonim—most prominently between the Rambam and the Rosh—forms the foundation of the discussion regarding tying tzitzis at night.[2] The Rambam[3] rules that the mitzvah of tzitzis does not apply at night[4], whereas the Rosh[5] maintains that the Miztvah of Tzitzis applies even at night.[6] Now, practically, since the Shulchan Aruch does not issue a definitive ruling that fully resolves this debate, practical halachah requires that we take both positions into account.[7] As a result, whenever halachic questions arise concerning nighttime procedures related to tzitzis, we must treat the night as a period in which, according to the Rambam, the mitzvah is not operative.[8] It is precisely on the basis of this unresolved dispute and its halachic ramifications that the question emerges: May tzitzis be tied onto a garment at night?

To analyze this, we must introduce a general principle found in numerous mitzvos—taaseh v’lo min ha’asui.[9] This rule states that a mitzvah‑object must come into its halachic validity through an active and deliberate human action. It may not become valid through a later event or circumstance that retroactively renders it so. We find this principle applied in the construction of a sukkah[10], in the crafting of tzitzis, and in many other areas of Halachah.

This leads us to the core issue: When one ties tzitzis at night, according to the Rambam the mitzvah of tzitzis is not presently applicable, and thus the garment cannot yet be considered halachically valid. The tzitzis only become “functional” when morning arrives. Does this constitute a violation of taaseh v’lo min ha’asui, since the act of tying occurred at a time when it had no halachic effect, and only later—passively—did the garment become valid? This question becomes even more pointed when compared to other classic cases: One who ties the strings to a three-cornered garment and then made a fourth corner, all the Tzitzis that were tied prior to its fourth corner being created are invalid and must be removed and then retied.[11] One who ties four strings and then separates them afterward by cutting is ruled to have invalidated the tzitzis, since the state of validity was achieved only after the tying.[12] One who places schach on top of a structure while an invalid barrier remains beneath it, and only afterward removes the barrier, also produces a sukkah that is invalid due to taaseh v’lo min ha’asui.[13] The question is therefore whether tying tzitzis at night resembles these disqualified scenarios. If nighttime is considered, according to the Rambam, a period in which no mitzvah is present, does the later arrival of morning “activate” the mitzvah in a way that violates the requirement for the act itself—the tying—to be the moment that generates halachic validity? If we were to conclude that yes, tying Tzitzis at night does violate the rule of taaseh v’lo min ha’asui, then indeed such Tzitzis would be invalid and one would be required to untie them and then retie them during daytime hours.

The Law:

The above matter is disputed amongst the Poskim. Some Poskim[14] rule one is not to tie Tzitzis to a Tallis at night due to the possible invalidation of Taaseh Velo Min Hasuiy, per the opinion of the Rambam.[15] Most Poskim[16], however, rule that tying Tzitzis at night is permissible and does not result in a disqualification due to Taaseh Velo Min Hasuiy, as this principle of invalidation does not pertain to time-based restrictions.[17] Practically, the prevailing custom is to adopt a lenient approach and permit tying Tzitzis at night even initially.[18]

The Chabad Custom Regarding Tying Tzitzis at Night

The Rebbe Rashab:[19] The Rebbe Rashab was not concerned about having his Tzitzis tied during the nighttime hours, and once explicitly instructed Rav Yaakov Landau to finish tying his [i.e. the Rebbe Rashab’s] Tzitzis at night, stating that the above stringent opinion is an unnecessary Chumra.

The Rebbe: On the other hand, the Rebbe is quoted to have been meticulous about this matter and preferred that his tzitzis be tied during the day, as reported by the Mashbak Rav Chesed Halbershtam.[20] [It must be noted that relying on the personal testimonies of a Rebbe’s attendants, and all the more so using such accounts as directives for the public, is highly questionable within Hasidic tradition.[21] Issues of accuracy, intent, circumstance, and proper application all arise, in addition to the fundamental principle that private matters of a Rebbe belong to the Rebbe alone and are not automatically meant as public guidance [i.e. Minhag Beis Harav].[22] For this reason, the personal recollections of attendants and secretaries have never been regarded as sources for establishing official Chabad custom. As the Rebbe once stated[23], everything a Chabad Chassid needs to know has already been arranged to be written explicitly in Sefer Haminhagim, and there is no need to speculate about other matters or to derive directives from the Rebbe’s personal conduct and private practices.]

In practice: The general directive and prevailing custom among Chabad Chassidim is to permit the tying of tzitzis at night, in accordance with the primary halachic ruling, the widespread practice throughout the Jewish world, and the directive of the Rebbe Rashab. Those who wish to be stringent may certainly do so as a personal hiddur, but such a stringency should remain private and should not be presented to others as an obligation or requirement.

Summary:

There is a halachic debate regarding tying tzitzis at night. Some authorities prohibit it due to the concern of “taaseh v’lo min ha’asui”—that the mitzvah is not operative at night, according to the Rambam. However, most poskim permit tying tzitzis at night, explaining that this concern does not apply when the invalidation is due to time and not the object’s form. The widespread custom, including among Chabad chassidim, is to be lenient and allow tying tzitzis at night, though individuals who wish to be strict may do so privately.

_____________________________________

[1] See Piskeiy Teshuvos 18:1; Minchas Yitzchak 9:8; Beir Moshe 8:47

[2] See Admur 18:1; 8:27; Michaber 18:1; Menachos 43a

The reason: As the verse states “Ureisem Oso” “That you shall see it” thus coming to exclude night garments. [Admur ibid; Menachos ibid]

[3] Rambam Tzitzis 3:8; first opinion in Admur and Michaber ibid

[4] The reason: As in their opinion the verse is excluding garments that cannot be seen while it is worn. [Admur ibid]

[5] Rosh Hilchos Ketanos Tzitzis 1 [p. 40]; 2^nd opinion in Admur and Michaber ibid

[6] The reason: As initially the garment was made to be only worn at a time that it cannot be seen. [Admur ibid]

[7] Admur ibid and 19:2; Darkei Moshe; Olas Tamid 18:2; M”A 18:3 as explained in Machatzis Hashekel; Elya Raba 18:1; Ben Ish Chaiy Lech Lecha 16; Kaf Hachaim 18:9

Other opinions: In the Beis Yosef the Michaber rules like the Rambam. Nonetheless, the Sephardic custom follows the ruling in Admur, as Safek Brachos Lihakel is said even against Maran. [Birkeiy Yosef 7:3; Kaf Hachaim 18:7]

[8] Admur ibid and 19:2; Rama ibid

[9] Admur 10:10-12; Michaber 10:5; Menachos 40b; For other cases of Taaseh Velo Min Hasuiy see: 626:16

[10] See Admur 626:16; The concept of Taaseh Velo Min Haasuiy is recorded in several areas in the above Halachas. See our corresponding Sefer the laws of Sukkos: Chapter 1 Halacha 8 regarding one who set up the Sechach before the walls. Chapter 1 Halacha 12B and D regarding its relation to an old Sukkah, and how the Sukkah must be renewed prior to Sukkos. See Chapter 2 Halacha 7E regarding the invalidation of cutting a branch from a tree if it is already lying on the Sukkah. See Halacha 17 regarding the invalidation of removing non-kosher Sechach from under Kosher Sechach. See Halacha 18 regarding the validation of removing non-kosher Sechach from over Kosher Sechach.

[11] Admur 10:10; Michaber ibid

[12] Admur 11:23; Michaber 11:13

The reason why even one loop and knot invalidates: As Biblically it suffices for one to make one loop [i.e. Chulya] and one knot, as the verse simply states “Make braids” and does not state how many loops it is to contain. Therefore, as soon as one made a single loop and knot the Tzitzis is considered to have been made with invalidation, as at the time of the braiding it did not have four whole strings, but rather one string which was folded into eight parts. Therefore, even if one now cuts the heads of the strings, it is of no benefit, being that the actual braid was already made with an invalidation, and the Torah states “Taaseh Velo Min Hasuiy”. [Admur ibid]

[13] Admur 626:16-17; M”A 626:7; Shiltei Hagiborim 8:1; P”M 626 A”A 7; M”B 626:18 that it is invalid according to all opinions, even Rama 626:3; Kaf Hachaim 626:37

The reason: The reason for this invalidation is because at the time that one made the Sukkah, which is defined as the time that one placed the Kosher Sechach over it, which is the main aspect of the Sukkah, the actual Sukkah was intrinsically invalid due to the invalid Sechach that was on top of it. [Admur 626:16]

[14] Shulchan Hatahor 18:1; Yeshuos Chochmah 9; Afikei Maginim 11:12; Minchas Yitzchak 9:8 says the Peri Megadim 18 M”Z 1 implies that one should not do so initially; Shoel Umeishiv brought in letter of Rav Yaakov Landau printed in Shemuos Vesippurim 1:313

[15] The reason: As perhaps we rule like the Rambam that the Mitzvah of Tzitzis does not apply at night, and hence it is Taaseh Velo Min Hasuy. [See Peri Megadim ibid; Shoel Umeishiv ibid]

[16] Peri Megadim 18 M”Z 1; Lev Chaim 3:29; Chochmas Shlomo 18; Likkutei Maharich; Daas Torah 18; Birchas Habayis 36:39; Aruch Hashulchan 14:7; Salmas Yosef 2 in name of Ragatchaver; Ben Ish Chaiy Lech Licha 18; Kaf Hachaim 18:2; Yabia Omer 8:3; Halichos Shlomo 3:23

[17] The reason: As the concept of Taaseh Velo Min Hasuy does not apply to an invalidation due to time, and rather only applies to an invalidation in the body of the object. [P”M ibid] So is proven from the fact that according to all one may make a Sukkah before Sukkas.

[18] Piskeiy Teshuvos ibid

[19] Yaakov Landau Shemuos Useurim 1 p. 313 “To attach tzitzis to the tallis of the holy Rebbe naturally took me longer than usual, and I did not manage to finish it during the day. In the evening, when the Rebbe, of blessed memory and merit, asked me whether the tallis was ready, I told the Rebbe that I had not managed to complete it and that I was hesitant to finish it at night. The Rebbe expressed some surprise and asked why. I explained that according to the Shoel Umeishiv one should be concerned about this because of ta‘aseh v’lo min ha’asui, since night is not a time of tzitzis. I added that my father, the Rav, of blessed memory, did not take into account those words of the Shoel Umeishiv. This was the Rebbe’s holy response to me, in these exact words: ‘Your father was not a lakh‑mesuliner.’ And he instructed me to finish it that very evening.” [The expression “ליכמוסילנער” (also spelled likhmosilner, lakhmesuliner, etc.) is a Yiddish idiom that refers to someone who is overly cautious, scrupulous to an excessive or unnecessary degree, or who behaves with stringency for its own sake. The Rebbe meant that the speaker’s father was not the type to adopt unnecessary or overly cautious stringencies, and therefore did not concern himself with the Shoel Umeishivs view on tying tzitzis at night. With this, the Rebbe instructed him to proceed and complete the tzitzis that very evening.]

[20] Sipurim Micheder Harebbe (p. 226) “the Rebbe said there are four guidelines: to first go to the mikveh, that the tying should be done by a tomim (a yeshivah student) and not by a married scholar, that it should be done between the sedarim, and that it must be done specifically during the day and not at night. Rabbi Halberstam shlit”a performed this task until his wedding, after which he passed it on to the student Dovid Mandelbaum.”

[21] See Bava Basra 130b; Nidda 7b

[22] Night of 2^nd Iyar 5710 “Although my revered father‑in‑law, the Rebbe, does indeed write this version, nevertheless, this is his personal practice, and this is not proof that we — who do not understand matters of a Rebbe (‘Rebbe‑ishe zaken’) — must do so as well.”

[23] Toras Menachem 53:467 “Moreover, all the customs that one needs to know have already been published in the Sefer Haminhagim. And whoever wants to learn additional matters, hints — behold, first of all, one must learn and fulfill the revealed matters. For example — as I have explicitly said several times, I want them to learn through diligence and persistent effort, Nigleh and Chassidus. And it is astonishing that all those who push and stare at me — you don’t see them with an open book. If you wish to learn hints and deeper allusions — you must go from the light to the heavy. First and foremost: fulfill everything that is written openly, study the revealed Torah and Chassidus with diligence and persistence, and only after doing this completely — and still feeling that you lack matters of “hints” — then you may return to search for them.”