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Who is obligated in the Mitzvah of Tzitzis? [1]
A. Men:
All Jewish men above the age of Bar Mitzvah are Biblically obligated in the Mitzvah of Tzitzis.
Slaves:[2] Slaves are exempt from the Mitzvah of Tzitzis just as is the law regarding women.
Is an Onen to wear a Tallis Katan?[3]
Although an Onen is exempt from wearing Tzitzis, nevertheless the custom is to wear it. However, he is not to say a blessing upon wearing it.
B. Women:[4]
Women are exempt from the Mitzvah of Tzitzis. Even if they wear a Tallis that contains four corners, they are not required to place Tzitzis on it.[5] However from the letter of the law it is permitted for a woman to wear Tzitzis, if she so chooses.[6] Nevertheless, she is to refrain from doing so.[7] [Practically today, it is forbidden for women to wear Tzitzis for the sake of the Mitzvah.[8] One is to protest against those that do so.[9]]
May a woman wear a Tallis if she is cold?[10]
Yes. However she is not to say a blessing upon wearing it.
Sparks of Kabala:
According to the teachings of Kabala, a woman does not have any connection to the Mitzvah of Tzitzis.[11] The Arizal[12] taught that when a woman’s husband performs the Mitzvos that she is exempt from, it is considered as if she has fulfilled the Mitzvah.
C. Katan-From what age is a child to wear Tzitzis?[13]
[From the letter of the law] once a child is old enough to know how to garb himself in a Tallis[14], his father is (slightly[15]) obligated to purchase him a four cornered Tallis with Tzitzis, in order to educate him in Mitzvos.[16] (It goes without saying that from this age and onwards the child may not wear a four cornered garment without Tzitzis, and his father is obligated to oversee this matter.[17])
Practically from what age is a child to begin wearing Tzitzis? Practically, a child is obligated to wear a Tallis Katan from the age of six and onwards.[18] [However the custom is for children to begin wearing a Tallis Katan beginning from the age of three, from the time of his Upsherinish.[19] Through doing so the child merits a high soul.[20] The child may begin wearing a Tallis Katan even before reaching the age of three.[21] Various customs exist as to when prior to age three one is to place Tzitzis on the child.[22]]
The size of the Tallis Katan of a child: See Chapter 3 Halacha 7D!
Summary:
Once a child is old enough to know how to garb himself in a Tallis, his father is (slightly) obligated to purchase him a four cornered Tallis with Tzitzis, in order to educate him in Mitzvos. Nevertheless, the custom is for children to begin wearing a Tallis Katan beginning from the age of three, from the time of his Upsherinish. The child may begin wearing a Tallis Katan even before reaching the age of three.
Q&A
May a child begin to wear a Tallis Katan if he is not yet potty trained?[23]
Yes. Nevertheless, some are accustomed not to do so.
Is a child to be scrupulous to sleep with a Tallis Katan?
The custom of Chassidim is for children to sleep with a Tallis from the age that they begin wearing it.[24] 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.[25]
Is a child to be scrupulous to not walk four Amos without a Tallis Katan?[26]
Yes.
From what age should one begin wearing a Tallis Gadol?
The Ashkenazi custom is to begin wearing a Tallis Gadol only after the wedding.[27] This is likewise the Chabad custom.[28] However the Sefaradi custom is to wear a Tallis Gadol even prior to marriage beginning from the age of Chinuch [i.e. 6 years old].[29]
D. A blind person:[30]
If a blind person wears a four cornered garment he is obligated to attach Tzitzis to its corners.[31] [He is thus to say a blessing upon wearing Tzitzis just as is done by others.[32]]
[1] 17/1-4
[2] 17/1
[3] Minchas Shlomo 1/91-3; Piskeiy Teshuvos 17 footnote 17; Nitei Gavriel Aveilus 16/7
[4] 17/1; Menachos 43a; Michaber 17/2
Tumtum/Androgynous: A Tumtum [a person whose gender is covered by skin and hence cannot be identified] or an androgynous [a person who contains dual gender organs] are obligated to wear Tzitzis due to doubt, as perhaps they are male. However they are not required to recite a blessing beforehand, being that Safek Brachos Lihakel. [17/2]
[5] The reason: As the Mitzvah of Tzitzis is a time dependent positive command, as night garments are exempt from having Tzitzis placed on them, and women are exempt from all time dependent commands. [Vetzaruch Iyun according to the Rosh which holds that day garments are obligated at night.] This is learned from the verse “Lemaan Tihiyeh Toras Hashem Bificha” that is written regarding Tefillin, which teaches that the entire Torah is connected to the Mitzvah of Tefillin. Now, just like women and slaves are exempt from wearing Tefillin, due to the reason explained in 38/3, and Tefillin is a time dependent Mitzvah, as the Mitzvah of Tefillin does not apply on Shabbos and Yom Tov, so too from here we learn that women and slaves are exempt from all time dependent Mitzvos, with exception to some specific Mitzvos. [Admur ibid; Levush 17/2] Vetzaruch Iyun as in 38/3 Admur explains that the reason women are exempt from Tefillin is itself because it is a time dependent Mitzvah, while from here it seems that Tefillin is exempt due to other reasons and thus serves as the source for why women are exempt from time dependant Mitzvos. The Yerushalmi Brachos 3/3 explains that women are exempt from Tefillin due to that Tefillin is connected to Torah learning in the verse, and hence just like women are exempt from learning Torah, similarly they are exempt from Tefillin. However Admur 38/3 does not record this ruling of the Yerushalmi. Vetzaruch Iyun. See letter of Rebbe printed in Haggada Shel Pesach p. 620.
[6] 17/3; Rama 17/2; Tosafus; Rosh ; Ran
The reason: It is permitted for even women and slaves to wear Tzitzis and recite a blessing, if they so choose, just as they are accustomed to perform other time dependant positive commands. They may even recite the blessing of “Vetzivanu Lehisatef Betzitizs”, despite the fact that in truth they have not been commanded in this Mitzvah. The reason for this is because men are commanded in this Mitzvah and when a woman performs a command that she is exempt from fulfilling, although she is not rewarded as much as one who was commanded, nevertheless she does receive some reward. For this reason they are permitted to recite a blessing over all the Mitzvos that they are exempt from, if the Mitzvah is performed properly, in a way that a man would fulfill his obligation. [Admur ibid; See also 489/2 regarding Sefiras Haomer and 589/2 regarding Shofar]
Other opinions: Some Poskim rule that it is forbidden for a woman to wear Tzitzis due to “Lo Silbash”. [Levush 17/2; Targum Yonason; See Sdei Chemed Kelalim 9/15; Kaf Hachaim 38/9]
[7] Admur 17/3; Rama 17/2; Igur 27; Maharil 5
The reason: Women should not wear Tzitzis, despite the allowance of the letter of the law, as it appears like haughtiness, as even men are not obligated in this Mitzvah unless they have a four cornered garment. It is not an obligation on the body as is the Mitzvah of Shofar and Lulav of which the women are accustomed to be stringent upon themselves. [Admur ibid; Taz 17/3]
[8] Poskim in next footnote; See Piskeiy Teshuvos 17/1
[9] See Aruch Hashulchan 17/3 that one should not let them do so; see Teshuvos Maharil 7 that he did not protest against the Rabbanis Brunya who wore Tzitzis because she would not listen to him.
[10] See Piskeiy Teshuvos 17/1
[11] Ben Ish Chaiy Lech Lecha 13; Kaf Hachaim 17/5
[12] Likkutei Torah Arizal Bereishis
[13] Admur 17/3; Michaber 17/3; Sukkah 42a
[14] This is defined as when the child knows to throw two of the fringes in back of him and two in front of him, and he knows how to hold the Tzitzis in his hand during Shema, as is accustomed. [Admur ibid; Rama ibid; Hagahos Maimanis 3]
Ruling of Admur in 16/1: In 16/1 Admur rules that a child is considered to reach the age of Chinuch at 9 years old, from when he knows to walk in the marketplace with his Tallis and guard it and not lose it. Vetzaruch Iyun as how this definition of Chinuch coincides with the definition brought above from 17/4. Perhaps however one can say that 16/1 refers to a Tallis Katan while 17/4 refers to a Tallis Gadol. Or perhaps one can say that 16/1 refers to the age of prohibition for the child to wear a four cornered garment without Tzitzis, while 17/4 refers to the Mitzvah of him Davening with Tzitzis. Thus while the prohibition of wearing a un-fringed four cornered garment begins when he is old enough to guard his garment in the marketplace, the Mitzvah for him to actively wear a pair of Tzitzis only begins when he knows how to Daven with it. Vetzaruch Iyun!
[15] Admur ibid “See 24/1 that this is not such an obligation”
[16] Admur ibid; M”A 17/2; Mordechai; See Kaf Hachaim 17/12
Other opinions: The Michaber ibid writes “Tzitzis” which implies that he is only required to buy the strings if the child is wearing four cornered garment, and is not required to educate him to wear a Tallis if he does not own a four cornered garment. [Poskim in Kaf Hachaim ibid]
[17] Parentheses in original
[18] Siddur Admur “A child is considered to have reached the age of Chinuch for the Mitzvah of Tzitzis from 6 years old and onwards.”; Lev Chaim 101; Ben Ish Chaiy Lech Lecha 14; Kaf Hachaim 17/10
Ruling of Admur in Shulchan Aruch and other Poskim: In 16/1 Admur rules that a child is considered to reach the age of Chinuch for Tzitzis from the age of 9. This follows the ruling of the M”A 16/1 and so rules M”B 16/9; See Bach; Sefer Hachinuch 386; Ridbaz 2/2
[19] Elya Raba 17/3 in name of Sefer Hayirah; Shaareiy Teshuvah 17/1; Aruch Hashulchan 17/5; Kitzur Shlah; Shevet Hamussar 31; Kaf Hachaim 17/10; Sefer Haminhagim p. 87; Igros Kodesh 5/21
[20] Elya Raba ibid
[21] Rebbe in Heichal Menachem 2/29; Shulchan Menachem 5/27
[22] Some are accustomed to place Tzitzis on a child from the time he knows to speak. [Kitzur Shelah; Elya Raba 17/2; Shaareiy Teshuvah 17/2] Others are accustomed to place Tzitzis on a child from the time he knows to walk. [Testament of Rebbe Rashab printed in Ishkavta Derebbe p. 137] Others are accustomed to place Tzitzis on a child from the time he is potty trained. [Noheig Katzon Yosef p. 101] Others are accustomed to place Tzitzis on a child from the time he is a month old. Others are accustomed to place Tzitzis on a child from the time of the Bris and onwards. On the other hand, some were particular to not place Kosher Tzitzis on a child that is prior to three years old. [See Nitei Gavriel Upsherinish 16/1]
[23] See customs in previous footnote; Nitei Gavriel Upsherinish 16/1
[24] See Nitei Nitei Gavriel Upsherinish 16/4; See however Shevet Halevi 8/163; Piskeiy Teshuvos 17/2 and 21 footnote 69 that a child is to begin sleeping with a Tallis Katan from 9 years old.
[25] Likkutei Sichos 33/273 [printed in Shulchan Menachem 1/41]
[26] See Piskeiy Teshuvos 17/2 that this applies from age 9
[27] Drashos Maharil Nessuin; Rosh Ki Seitzei; Rokeiach 353; Tashbatz 462; M”A 8/3; Beir Heiytiv 17/4; M”B 8/4; 17/10; Mor Uketzia 8; Likkutei Maharich; Eretz Tzevi 2/3; See Kaf Hachaim 8/12
The reason: As the Torah proximates the verse of “Gedilim Taaseh Lecha” and “Ki Yikach Ish Isha”, thus implying that until marriage one does not wear Gedilim. [Drashos Maharil ibid] Some understood this statement to refer to even a Tallis Katan and thus questioned the custom. [Kneses Hagedola brought in Beir Heiytiv ibid] However, in truth its reference is only to the Tallis Gadol.
[28] Tzemach Tzedek Even Haezer 307/3; Sefer Haminhagim p. 3; Igros Kodesh 12/445
[29] Yechaveh Daas 4/2; See Kaf Hachaim 8/12
[30] Admur 18/1; Michaber 17/1; Menachos 43
Other opinions: Some Poskim rule a blind person is exempt from tying Tzitzis onto four corner garments that he wears. [opinion brought in Rosh Tefillin 16]
[31] The reason: As the garment can be seen by others and hence cannot be excluded from the term “Urisem”. [Admur ibid] Alternatively, the reason is because the verse states “Asher Tichaseh Ba” which comes to include the garment of a blind person. [Michaber ibid] See Menachos ibid; Taz 17/1 which explains the necessity of both reasons.
[32] Ben Ish Chaiy Lech Lecha 15; Kaf Hachaim 17/2
Other opinions: Some Poskim rule a blind person is to wear Tzitzis without a blessing, as some Poskim rule he is exempt from Tzitzis.[Lev Chaim 100]
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