Mishneh Torah — Fringes (Tzitzit) הלכות ציצית, Chapter 3

כְּסוּת שֶׁחַיָּב אָדָם לַעֲשׂוֹת בָּהּ צִיצִית מִן הַתּוֹרָה הִיא כְּסוּת שֶׁיֵּשׁ לָהּ אַרְבַּע כְּנָפַיִם אוֹ יוֹתֵר עַל אַרְבַּע. וְתִהְיֶה מִדָּתָהּ כְּדֵי שֶׁיִּתְכַּסֶּה בָּהּ רֹאשׁוֹ וְרֻבּוֹ שֶׁל קָטָן הַמִּתְהַלֵּךְ לְבַדּוֹ בַּשּׁוּק וְאֵינוֹ צָרִיךְ אַחֵר לְשָׁמְרוֹ וְלֵילֵךְ עִמּוֹ. וְתִהְיֶה הַכְּסוּת שֶׁל צֶמֶר אוֹ שֶׁל פִּשְׁתָּן בִּלְבַד:

A garment to which the Torah obligates a person to attach tzitzit [must meet the following requirements]:a) it must have four - or more than four - corners;b) it must be large enough to cover both the head and the majority of the body of a child 41a adds that the garment must be large enough for an adult to use it occasionally.This requirement is particularly significant regarding a tallit katan. Note the Mishnah Berurah 16:4, which requires that a tallit katan be at least 0.75 of a cubit long and 0.75 of a cubit wide on each side, without including the area of the hole where one's head is inserted. Preferably, the tallit katan should be a cubit by a cubit on each side. who is able to walk on his own in the marketplace without having someone else accompany him and watch (Orach Chayim 16) defines this as referring to a child who is at least nine years old. him;c) it must be made of either wool or linen alone.

אֲבָל טַלִּית שֶׁל שְׁאָר מִינִין כְּגוֹן בִּגְדֵי מֶשִׁי וּבִגְדֵי צֶמֶר גֶּפֶן וּבִגְדֵי צֶמֶר גְּמַלִּים וְצֶמֶר אַרְנָבִים וְנוֹצָה שֶׁל עִזִּים וְכַיּוֹצֵא בָּהֶן אֵין חַיָּבִין בְּמִצְוַת צִיצִית אֶלָּא מִדִּבְרֵי חֲכָמִים כְּדֵי לְהִזָּהֵר בְּמִצְוַת צִיצִית. וְהוּא שֶׁתִּהְיֶה מְרֻבַּעַת אוֹ יוֹתֵר עַל אַרְבַּע וְיִהְיֶה שִׁעוּרָהּ כַּשִּׁעוּר שֶׁאָמַרְנוּ. שֶׁכָּל הַבְּגָדִים הָאֲמוּרִים בַּתּוֹרָה סְתָם אֵינָם אֶלָּא צֶמֶר וּפִשְׁתִּים בִּלְבַד:

In contrast, a garment made of other fabrics - for example, clothes of silk, cotton, camels' wool, hares' wool, goats' wool, and the like (Orach Chayim 9:1). The Ashkenazic authorities, however (see the Ramah), disagree and maintain that all four-cornered garments require tzitzit regardless of the fabric they are made of. This difference of opinion results from the interpretation of a debate between Amoraim (Menachot 39b).Because of this difference of opinion, the Shulchan Aruch (Orach Chayim 9:6) suggests that everyone wear a tallit of wool, so that he will fulfill the mitzvah as required by the Torah according to all opinions. Shulchan Aruch HaRav 9:4 and the Mishnah Berurah 9:5 suggest that a God-fearing person should have both his tallit gadol and his tallit katan made of wool. See also the commentary on Halachah 5. - are required to have tzitzit only because of Rabbinic decree, in order to show regard for the mitzvah of tzitzit.[These garments require tzitzit only] when they are four-cornered - or have more than four corners - and are of the measure mentioned above.[The motivating principle for this law], ibid. is that all the garments mentioned in the Torah without any further explanation refer to those made of either wool or linen alone., Hilchot Kilayim 10:1) and the laws of tzara'at (leprosy, Hilchot Tumat Tzara'at 13:1), the Torah mentions garments of wool and linen, we can assume that any place in the Torah which mentions the word "garment" is referring to one made from wool or linen unless another fabric is explicitly mentioned.

(דברים כב יב) ״עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ״ בַּעֲלַת אַרְבַּע וְלֹא בַּעֲלַת שָׁלֹשׁ. אִם כֵּן בַּעֲלַת אַרְבַּע וְלֹא בַּעֲלַת חָמֵשׁ. תַּלְמוּד לוֹמַר (דברים כב יב) ״אֲשֶׁר תְּכַסֶּה בָּהּ״ אֲפִלּוּ בַּעֲלַת חָמֵשׁ אוֹ יוֹתֵר עַל זֶה. וְלָמָּה אֲנִי מְחַיֵּב בַּעֲלַת חָמֵשׁ וּפוֹטֵר בַּעֲלַת שָׁלֹשׁ וּשְׁתֵּיהֶן אֵינָן בַּעֲלֵי אַרְבַּע כְּנָפוֹת. מִפְּנֵי שֶׁיֵּשׁ בִּכְלַל הֶחָמֵשׁ אַרְבַּע. לְפִיכָךְ כְּשֶׁהוּא עוֹשֶׂה צִיצִית לְבַעֲלַת חָמֵשׁ אוֹ שֵׁשׁ אֵינוֹ עוֹשֶׂה אֶלָּא לְאַרְבַּע כְּנָפַיִם הַמְרֻחָקוֹת זוֹ מִזּוֹ מֵאוֹתָן הֶחָמֵשׁ אוֹ הַשֵּׁשׁ בִּלְבַד. שֶׁנֶּאֱמַר עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ:

On the four corners of your garments (Deuteronomy 43b), from which these laws are derived. 22:12 : This applies to a garment which possesses four corners, but not to one which possesses only three. Perhaps, [it comes to include] a four-cornered garment and [to exclude] a five-cornered garment? The Torah continues: "with which you cover yourself." This includes even a five- (or more) cornered garment.Why do I obligate a garment of five corners and exempt a garment of three corners? Neither has four corners [as required by the above verse]. Because a five-cornered garment has four corners.Accordingly, when one attaches tzitzit to a garment with five or six corners, one should attach the tzitzit only to the four corners 10:2). which are farthest apart from each other 10:3). from among these five or six corners, as [implied by the phrase,] "On the four corners of your garments." 10:1).

כְּסוּת שֶׁל בֶּגֶד וּכְנָפֶיהָ שֶׁל עוֹר חַיֶּבֶת. הִיא שֶׁל עוֹר וּכְנָפֶיהָ שֶׁל בֶּגֶד פְּטוּרָה שֶׁאֵין הוֹלְכִין אֶלָּא אַחַר עִקַּר הַכְּסוּת. כְּסוּת שֶׁל שְׁנֵי שֻׁתָּפִין חַיֶּבֶת שֶׁנֶּאֱמַר (במדבר טו לח) ״עַל כַּנְפֵי בִגְדֵיהֶם״. לֹא נֶאֱמַר (דברים כב יב) ״כְּסוּתְךָ״ אֶלָּא לְמַעֵט שְׁאוּלָה שֶׁהַטַּלִּית הַשְּׁאוּלָה פְּטוּרָה מִן הַצִּיצִית שְׁלֹשִׁים יוֹם מִכָּאן וְאֵילָךְ חַיֶּבֶת:

If a garment is made of cloth and its corners of leather, it requires tzitzit. 10:8; Mishnah Berurah 10:10). If the garment is of leather and its corners are of cloth, it does not require tzitzit. The determining factor is the makeup of the garment itself.A garment belonging to two partners requires [tzitzit], as [implied by Numbers 15:38]: "On the corners of their garments." The term "your garments" [(Deuteronomy 22:12 , which is interpreted as an exclusion,] excludes only a borrowed garment, since a borrowed garment does not require tzitzit for thirty days. 14:3-4). Afterwards, it does require them., which explain that, even after thirty days, the Torah does not require a person to attach tzitzit to a garment which is not his own. The Sages, however, imposed this obligation because the garment appears to be his.

כְּסוּת שֶׁל צֶמֶר עוֹשִׂין לָבָן שֶׁלָּהּ חוּטֵי צֶמֶר. וּכְסוּת שֶׁל פִּשְׁתָּן עוֹשִׂין לָבָן שֶׁלָּהּ חוּטֵי פִּשְׁתָּן מִמֶּנָּה. וּשְׁאָר בְּגָדִים עוֹשִׂין לָבָן שֶׁל כָּל מִין וָמִין מִמִּינוֹ כְּגוֹן חוּטֵי מֶשִׁי לִכְסוּת מֶשִׁי וְחוּטֵי נוֹצָה לִכְסוּת נוֹצָה. וְאִם רָצָה לַעֲשׂוֹת לָבָן לְכָל שְׁאָר מִינִים מִצֶּמֶר אוֹ מִפִּשְׁתִּים עוֹשֶׂה. מִפְּנֵי שֶׁהַצֶּמֶר וְהַפִּשְׁתָּן פּוֹטְרִין בֵּין בְּמִינָן בֵּין שֶׁלֹּא בְּמִינָן וּשְׁאָר מִינִין בְּמִינָן פּוֹטְרִין שֶׁלֹּא בְּמִינָן אֵין פּוֹטְרִין:

For a garment of wool, the white strands should be made of wool. For a garment of linen, the white strands should be made of linen. For garments of other [fabrics], 39b.) According to the Rambam, who maintains that the requirement of tzitzit on these garments is Rabbinic in origin, we must assume that these concepts were part of the Rabbinic ordinance requiring tzitzit for these garments (Kessef Mishneh). the white strands should be made from the same fabric as the garment itself. For example, silk strands should be used for a silk garment, strands of goats' wool should be used for garments of goats' wool. 9:4).If one desired to make white strands of wool or linen 9:2) states that at present it is customary not to make linen tzitzit at all. for [garments of] any type [of fabric], one may,, ibid., derives this concept from the fact that Deuteronomy 22:12 mentions the mitzvah to attach tzitzit to our garments directly after the mention of the prohibition of making garments of wool and linen. Our Sages explain, that although mixtures of wool and linen are forbidden in general, such a mixture is required in tzitzit. (See the following two halachot.) Therefore, whenever tzitzit are made, either of these two fabrics may be used. because [strands of] wool and linen can fulfill the obligation [of tzitzit] for garments made of their own fabric or for garments made of other fabrics. can be used to fulfill the obligation of tzitzit for garments made from other fabrics. Shulchan Aruch HaRav 9:4 suggests considering this opinion. In contrast, [strands made] from other fabrics can fulfill the obligation [of tzitzit] only for garments made of their own fabric. 9:5 and the Mishnah Berurah 9:10,13 which discuss a situation where the garment is woven from both wool and another fabric.

וּמַה הוּא לַעֲשׂוֹת חוּטֵי צֶמֶר בִּכְסוּת שֶׁל פִּשְׁתָּן אוֹ חוּטֵי פִּשְׁתָּן בִּכְסוּת שֶׁל צֶמֶר אַף עַל פִּי שֶׁהוּא לָבָן לְבַדּוֹ בְּלֹא תְּכֵלֶת. בְּדִין הוּא שֶׁיְּהֵא מֻתָּר שֶׁהַשַּׁעַטְנֵז מֻתָּר לְעִנְיַן צִיצִית. שֶׁהֲרֵי הַתְּכֵלֶת צֶמֶר הוּא וּמַטִּילִין אוֹתָהּ לְפִשְׁתָּן. וּמִפְּנֵי מָה אֵין עוֹשִׂין כֵּן. מִפְּנֵי שֶׁאֶפְשָׁר לַעֲשׂוֹת הַלָּבָן שֶׁלָּהּ מִמִּינָהּ. וְכָל מָקוֹם שֶׁאַתָּה מוֹצֵא עֲשֵׂה וְלֹא תַּעֲשֶׂה אִם יָכוֹל אַתָּה לְקַיֵּם אֶת שְׁתֵּיהֶן הֲרֵי מוּטָב. וְאִם לָאו יָבוֹא עֲשֵׂה וְיִדְחֶה אֶת לֹא תַּעֲשֶׂה. וְכָאן אֶפְשָׁר לְקַיֵּם אֶת שְׁתֵּיהֶן:

What is the ruling regarding making woolen strands for a garment of linen or linen strands for a garment of wool. Thus, one can conclude that when attaching tzitzit to a linen garment, it is forbidden to make the white strands of wool even though one includes a woolen strand oftechelet. Though the prohibition against sha'atnez is lifted for this garment, it is lifted only when there is no alternative but to do so (Kessef Mishneh). - even though we are speaking only of the white strands without techelet?One might think that it should be permitted, because sha'atnez, Chapter 10.) is permitted to be used for tzitzit, as evident from the fact that techelet is made using woolen strands, and yet it should be placed on a linen garment. Nevertheless, this is not done.Why? Because it is possible to make the white strands from the same fabric as [the garment]. Whenever [a conflict exists] between the observance of a positive commandment and the adherence to a negative commandment, [the following rules apply]: 1:9. If it is possible to observe both of them, one should. If not, the observance of the positive commandment supersedes the negative commandment. (Iggeret HaTeshuvah, Chapter 1) explains the rationale for this principle. Man's purpose in this world is to spread Godly light through the observance of mitzvot. Accordingly, the observance of these mitzvot is always given preference when there is such a conflict.It must be emphasized that one must fulfill the mitzvah at the time one is violating the transgression. It is forbidden, however, in order to break a commandment to later perform a mitzvah. In the present instance, however, it is possible to observe both of them.

כְּסוּת שֶׁל פִּשְׁתָּן אֵין מַטִּילִין בָּהּ תְּכֵלֶת אֶלָּא עוֹשִׂין הַלָּבָן בִּלְבַד שֶׁל חוּטֵי פִּשְׁתָּן. לֹא מִפְּנֵי שֶׁהַצִּיצִית נִדְחֵית מִפְּנֵי הַשַּׁעַטְנֵז אֶלָּא גְּזֵרָה מִדִּבְרֵיהֶם שֶׁמָּא יִתְכַּסֶּה בָּהּ בַּלַּיְלָה שֶׁאֵינָהּ זְמַן חִיּוּב צִיצִית וְנִמְצָא עוֹבֵר עַל לֹא תַּעֲשֶׂה בְּעֵת שֶׁאֵין שָׁם מִצְוַת עֲשֵׂה. שֶׁחוֹבַת הַצִּיצִית בַּיּוֹם וְלֹא בַּלַּיְלָה שֶׁנֶּאֱמַר (במדבר טו לט) ״וּרְאִיתֶם אֹתוֹ״, בִּשְׁעַת רְאִיָּה. וְסוּמָא חַיָּב בְּצִיצִית, אַף עַל פִּי שֶׁאֵינוֹ רוֹאֶה אֲחֵרִים רוֹאִין אוֹתוֹ:

Techelet should not be attached to a linen garment. was available. Rather, one should [make the tzitzit] from white threads of linen alone. This is not because [the prohibition against] sha'atnez supersedes [the mitzvah of] tzitzit, but rather it is a Rabbinical decree [imposed] lest one wear the garment at night, 40b) exactly. The Talmud states "lest one wear a garment of the night." The Rambam's change of phraseology teaches two concepts. First, that not only a garment which is generally worn at night, but even one which is worn primarily during the day, should not have techelet attached to it, lest one wear it during the night.This also sheds light on a more involved issue. There is a difference of opinion among the Rabbis if the exclusion of wearing tzitzit at night applies to all tzitzit, or if it applies only to garments which are worn primarily at night. According to the latter opinion, garments worn primarily at night do not require tzitzit, even when worn during the day. In contrast, a garment which is worn primarily during the day requires tzitzit, even during the night and one does not transgress the prohibition against sha'atnez when wearing it at that time.By altering the terminology used by the Talmud, the Rambam indicates his acceptance of the first perspective. Rabbenu Asher is the primary exponent of the second position. The Shulchan Aruch (Orach Chayim 18:1) mentions both views without reaching a conclusion. when one is not required to wear tzitzit, and thus violate a negative commandment when the performance of a positive commandment is not involved. 10:32, which mentions a similar concept regarding the priestly garments. The sash worn by the priests was made from sha'atnez. Therefore, the priests were allowed to wear it only when they were actually involved in the Temple service. Wearing it at other times constitutes a transgression, and not a mitzvah.Significantly, Rabbenu Tam differs with the Rambam and allows the sash and tzitzit to be worn even during the times when doing so does not fulfill a mitzvah.[This is because] the obligation to wear tzitzit applies during the day, but not at night [as can be inferred from Numbers 15:39]: "And you shall see them." 8:13, which states that this verse also implies that one should wear tzitzit in a manner in which the strands can be seen. [The mitzvah applies only] during a time when one can see. and Rabbi Akiva Eiger (Orach Chayim 18), who mention opinions that maintain that the mitzvah is not limited by the times of day and night, but rather by situations when one can see the tzitzit. During a daytime eclipse, one would not be obligated. [Nevertheless,] a blind man is obligated to wear tzitzit. Even though he does not see them, others see him [wearing them]. 17:1).

מֻתָּר לָאָדָם לִלְבּשׁ צִיצִית בַּלַּיְלָה בֵּין בְּחל בֵּין בְּשַׁבָּת וְאַף עַל פִּי שֶׁאֵינוֹ זְמַנָּהּ וּבִלְבַד שֶׁלֹּא יְבָרֵךְ. וּמֵאֵימָתַי יְבָרֵךְ עַל הַצִּיצִית בַּשַּׁחַר. מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת שֶׁבָּהּ לַלָּבָן שֶׁבָּהּ. וְכֵיצַד מְבָרֵךְ עָלֶיהָ. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בְּצִיצִית. וְכָל זְמַן שֶׁמִּתְעַטֵּף בָּהּ בַּיּוֹם מְבָרֵךְ עָלֶיהָ קֹדֶם שֶׁיִּתְעַטֵּף. וְאֵינוֹ מְבָרֵךְ עַל הַצִּיצִית בִּשְׁעַת עֲשִׂיָּתָהּ מִפְּנֵי שֶׁסּוֹף הַמִּצְוָה הוּא שֶׁיִּתְעַטֵּף בָּהּ:

A person is permitted to wear tzitzit at night, 21:15 quotes the Ari zal, as advising one to sleep in a tallit katan at night. both during the weekdays. Based on the previous halachah, however, most authorities do not accept this opinion. and on the Sabbath, 19:20). even though this is not the time when the mitzvah should be fulfilled, provided he does not recite a blessing. is put on during the night - e.g., before the Selichot prayers - a blessing should not be recited (Ramah, Orach Chayim 18:3).When should the blessing over tzitzit be recited in the morning? at night or not. Nevertheless, because of Rabbenu Asher's opinion mentioned in the previous halachah, if someone slept in his tallit katan, he should not recite a blessing upon it in the morning. Instead, it is preferable that he recite the blessing over his tallit gadol with the intention of including the tallit katan (Mishneh Berurah 8:24). When [the sun has risen so] that one can differentiate between the strands of techelet and those which are white. 18:3), who allows the blessing to be recited from dawn onwards.Which blessing should be recited upon it? "Blessed are you, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves with tzitzit.". For a tallit katan, most authorities suggest concluding al mitzvat tzitzit, "concerning the mitzvah of tzitzit." Whenever a person wraps himself in tzitzit during the day, he should recite the blessing before doing so. (Orach Chayim 8:14) and the Ramah, whether a person who removes his tallit with the intention of putting it on again in the near future is obligated to recite a blessing or not.No blessing should be recited on the tzitzit when making them, 11:9, which states that one should recite the blessing, shehecheyanu, when one acquires or makes tzitzit. (See Shulchan Aruch, Orach Chayim 22:1.) because the ultimate purpose of the mitzvah is that one should wrap oneself in [a tallit]. 5:7; Hilchot Berachot 11:8.

וּמֻתָּר לְהִכָּנֵס בְּצִיצִית לְבֵית הַכִּסֵּא וּלְבֵית הַמֶּרְחָץ. נִפְסְקוּ לוֹ חוּטֵי לָבָן אוֹ תְּכֵלֶת זוֹרְקוֹ בָּאַשְׁפָּה מִפְּנֵי שֶׁהִיא מִצְוָה שֶׁאֵין בְּגוּפָהּ קְדֻשָּׁה. וְאָסוּר לִמְכֹּר טַלִּית מְצֻיֶּצֶת לְגוֹי עַד שֶׁיַּתִּיר צִיצִיּוֹתֶיהָ. לֹא מִפְּנֵי שֶׁיֵּשׁ בְּגוּפָהּ קְדֻשָּׁה אֶלָּא שֶׁמָּא יִתְעַטֵּף בָּהּ וְיִתְלַוֶּה עִמּוֹ יִשְׂרָאֵל וִידַמֶּה שֶׁהוּא יִשְׂרָאֵל וְיַהַרְגֶּנּוּ. נָשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִין מִן הַצִּיצִית מִן הַתּוֹרָה. וּמִדִּבְרֵי סוֹפְרִים שֶׁכָּל קָטָן שֶׁיּוֹדֵעַ לְהִתְעַטֵּף חַיָּב בְּצִיצִית כְּדֵי לְחַנְּכוֹ בְּמִצְוֹת. וְנָשִׁים וַעֲבָדִים שֶׁרָצוּ לְהִתְעַטֵּף בְּצִיצִית מִתְעַטְּפִים בְּלֹא בְּרָכָה. וְכֵן שְׁאָר מִצְוֹת עֲשֵׂה שֶׁהַנָּשִׁים פְּטוּרוֹת מֵהֶן אִם רָצוּ לַעֲשׂוֹת אוֹתָן בְּלֹא בְּרָכָה אֵין מְמַחִין בְּיָדָן. טֻמְטוּם וְאַנְדְּרוֹגִינוּס חַיָּבִין בְּכֻלָּן מִסָּפֵק לְפִיכָךְ אֵין מְבָרְכִין אֶלָּא עוֹשִׂין בְּלֹא בְּרָכָה:

It is permissible to enter a lavatory or a bathhouse [wearing] tzitzit. 21:3 and the Mishnah Berurah 21:14 state that it is improper to enter a lavatory wearing a tallit gadol. Since this garment is worn exclusively at the times of prayer, it is not fitting to wear it in a lavatory. If one of the strands of white or techelet becomes torn, it may be discarded in a garbage dump, 10:3-4.)The Ramah (Orach Chayim 21:1) differs and maintains that even after tzitzit have been removed from a garment, they should not be treated with disrespect. because tzitzit is a mitzvah which does not confer sanctity on the article itself.It is forbidden to sell a garment with tzitzit to a gentile until he removes the tzitzit, not because the garment possesses a measure of holiness, 5:11.) but because we are concerned that he will dress in it, and [unknowingly,] a Jew will accompany him, thinking that he is a fellow Jew, and the gentile may kill him. 12:7, which forbids traveling together with a gentile.Women, 12:3.) Since tzitzit are worn only during the day, women are not obligated to wear them. servants, 1:2 and Hilchot Issurei Bi'ah 12:11, 14:9.) A Jew sold as a slave is required to fulfill all the mitzvot. and minors are not required by the Torah to wear tzitzit. (Vol. 17) notes that the Rambam's choice of phraseology appears to indicate that the requirement to become trained in the performance of mitzvot obligates the child himself. Generally, it is understood that the obligation is on the child's parents, who are required to train him in Torah observance.The contention that the obligation is on the child himself is supported by Hilchot Berachot 5:15-16, which states that an adult who has eaten only a small meal can fulfill his obligation to recite the grace by answering "Amen" to the blessings recited by a child who has reached the age of education. This ruling is based on the rationale that both the child and the adult share the same degree of obligation, a Rabbinical decree. This appears to indicate that the Sages placed the obligation to recite grace on the child himself. It is, however, a Rabbinical obligation for every child who knows how to dress himself 17:3) interprets this to mean, "knows how to wrap himself in tzitzit in the ritual manner." to wear tzitzit in order to educate him to fulfill mitzvot. from the time he is toilet trained. In other communities, a child begins to wear tzitzit from the age of 6.Women and servants who wish to wrap themselves in tzitzit may do so 17:1), however, advises against women wearing tzitzit, explaining that doing so would be a sign of conceit. without reciting a blessing. Similarly, regarding the other positive commandments which women are not required to fulfill, if they desire to fulfill them without reciting a blessing, they should not be prevented from doing so. 17:1 explains that the fact that, as our Sages relate, women are given some measure of reward for the fulfillment of these commandments indicates that the commandment applies - albeit not completely - to them as well.A tumtum has its roots in the word atum, which means "a solid block." It refers to a person whose genitalia are covered by skin, so that it is impossible to determine whether he is male or female. (See also Hilchot Avodat Kochavim 12:4, Hilchot Ishut 2:25.)Should a tumtum undergo an operation and it be revealed that he is either male or female, he is bound by the laws which apply to that gender. and an androgynous is a combination of the Greek words meaning "man" and "woman." It refers to a person who possesses the sexual organs of both genders. (See also Hilchot Ishut 2:24.) are obligated in all positive commandments because of the doubt [about their status]., we are uncertain what is his true gender. With regard to an androgynous, however, the question revolves around the Sages' failure to define his status.Therefore, they fulfill [all these positive commandments] - lest they be considered men.without reciting a blessing. - lest they be considered women. Needless to say, according to Ashkenazic practice, they would be required to recite blessings as well. Therefore, they fulfill [all these positive commandments] without reciting a blessing.

הֵיאַךְ חִיּוּב מִצְוַת הַצִּיצִית. כָּל אָדָם שֶׁחַיָּב לַעֲשׂוֹת מִצְוָה זוֹ אִם יִתְכַּסֶּה בִּכְסוּת הָרָאוּי לְצִיצִית יַטִּיל לָהּ צִיצִית וְאַחַר כָּךְ יִתְכַּסֶּה בָּהּ. וְאִם נִתְכַּסָּה בָּהּ בְּלֹא צִיצִית הֲרֵי בִּטֵּל מִצְוַת עֲשֵׂה. אֲבָל בְּגָדִים הָרְאוּיִים לְצִיצִית כָּל זְמַן שֶׁלֹּא יִתְכַּסֶּה בָּהֶן אָדָם אֶלָּא מְקֻפָּלִים וּמֻנָּחִים פְּטוּרִין מִן הַצִּיצִית שֶׁאֵינָהּ חוֹבַת הַטַּלִּית אֶלָּא חוֹבַת הָאִישׁ שֶׁיֵּשׁ לוֹ טַלִּית:

What is the nature of the obligation of the commandment of tzitzit? Every person who is obligated to fulfill this mitzvah, if he wears a garment requiring tzitzit, should attach tzitzit to it and then wear it. If he wears it without attaching tzitzit to it, he has negated [this] positive commandment.There is, however, no obligation to attach tzitzit to a garment which requires tzitzit, as long as it remains folded in its place, without a person wearing it. It is not that a garment requires [tzitzit]. 42b. There are Sages who maintain that tzitzit is an obligation that depends on the garment - i.e., the mitzvah is completed by placing tzitzit on every garment which requires them. The other opinion states that tzitzit are an obligation incumbent on a person, that a person is required to attach tzitzit to his garments. The Rambam rephrases the latter opinion as follows: Rather, the requirement is incumbent on the person [wearing] the garment., at the conclusion of the listing of the positive commandments, he lists tzitzit (together with tefillin) as one of the positive commandments whose observance we must pursue. Here, his choice of phraseology indicates that, although the mitzvah is incumbent on the person, it does relate to the garment. Only when a person wears a garment which requires tzitzit is he obligated to fulfill the mitzvah.

אַף עַל פִּי שֶׁאֵין אָדָם מְחֻיָּב לִקְנוֹת לוֹ טַלִּית וּלְהִתְעַטֵּף בָּהּ כְּדֵי שֶׁיַּעֲשֶׂה בָּהּ צִיצִית אֵין רָאוּי לְאָדָם חָסִיד שֶׁיִּפְטֹר עַצְמוֹ מִמִּצְוָה זוֹ. אֶלָּא לְעוֹלָם יִשְׁתַּדֵּל לִהְיוֹת עָטוּף בִּכְסוּת הַמְחֻיֶּבֶת בַּצִּיצִית כְּדֵי שֶׁיְּקַיֵּם מִצְוָה זוֹ. וּבִשְׁעַת הַתְּפִלָּה צָרִיךְ לְהִזָּהֵר בְּיוֹתֵר. גְּנַאי גָּדוֹל הוּא לְתַלְמִידֵי חֲכָמִים שֶׁיִּתְפַּלְּלוּ וְהֵם אֵינָם עֲטוּפִים:

Even though a person is not obligated to purchase a tallit and wrap himself in it so that he must attach tzitzit to it, it is not proper for a person to release himself from this commandment. Instead, he should always try to be wrapped in a garment which requires tzitzit so that he will fulfill this mitzvah., a garment of the size and cut appropriate for "wrapping oneself." Significantly, throughout these halachot, he has used that term and never makes any reference to a tallit katan, the smaller garment which is colloquially called "tzitzit" today.In Talmudic times, draping oneself with a garment that resembled our tallitot gedolot was common, but in different lands and different eras, the style of dress changed and, except for sages who would spend their day involved in study, it was rare that a person would wear a tallit gadol throughout the day. Accordingly, the people took to wearing the smaller tallit katan, which could be accommodated to other styles of dress more easily.There is no explicit mention of a tallit katan in the Talmud, although a story related in Menachot 44a appears to indicate that such garments were worn in that era as well. The writings of the early Ashkenazic and later Sephardic rabbis of the Middle Ages mention the wearing of a tallit katan as an accepted practice.In particular, care should be taken regarding this matter during prayer. It is very shameful for a Torah scholar to pray without being wrapped [in a tallit]. 17b, which relates that when God revealed the thirteen qualities of mercy to Moses, "He wrapped Himself [in a tallit] like a leader of prayer and taught him the order of prayer."

לְעוֹלָם יְהֵא אָדָם זָהִיר בְּמִצְוַת צִיצִית שֶׁהֲרֵי הַכָּתוּב שְׁקָלָהּ וְתָלָה בָּהּ כָּל הַמִּצְוֹת כֻּלָּן שֶׁנֶּאֱמַר (במדבר טו לט) ״וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת יְיָ׳‎״:סָלִיק הִלְכוֹת צִיצִית

A person should always be careful regarding the mitzvah of tzitzit, because the Torah considered it equal to all the mitzvot and considered them all as dependent on it, as [implied by Numbers 15:39]: "And you shall see them and remember all the mitzvot of God."