Daf HaYomi B'Halacha Daily Email

The Sefer Tzror Hamor poses a powerful question. In Parshas Vayera there is an extended parshah discussing Avrohom’s ceaseless praying and beseeching on behalf of Sedom. Sedom was on the cusp of utter destruction and Avrohom engineered various different ploys to salvage them from destruction. Rashi comments that Avrohom’s efforts were at his own personal peril and yet that did not deter him from pleading for the city of evil incarnate. Why then did Avrohom not employ at least equal effort to plead on behalf of Klal Yisroel after being apprised of the gezeira of golus Mitzrayim?

Avrohom received a nevuah that the Yidden were to be enslaved to an alien nation for four hundred years under great duress. In this same prophesy was included all of the future golus experiences that would befall the Yidden until the end of time. Why did he not feel compelled to beg for annulment of these future trying times?

The Gemorah in Mesechta Bava Basra relates that Yirmiyohu Hanovi wrote Megilas Eichah. The Chazon Ish wondered how indeed it was possible to write this sefer. This sefer was written with nevuah, and it is an accepted fact that nevuah can only possess a person while in a state of simchah. It is difficult to fathom Yirmiyohu enjoying a state of simchah while chronicling the horrendously tragic events that transpired along with the destruction of the Bais Hamikdosh.

The Chazon Ish explains that Yirmiyohu had a clear perspective of what purpose the golus served. When Hashem imposes golus on us it is for the express purpose to rectify the sins that actually caused the golus to occur in the first place. Golus is not merely untold misery and persecution and hatred heaped upon us from the various host nations of our golus. Golus is opportunity to fight the negativity of the country hosting the golus. Its’ alien culture and aggrandizement of gashmius and anti-Torah mindsets are roadblocks that must be removed and circumvented. The golus is to serve as a stepping stool to overcome one’s spiritual challenges.

Thus, golus is not merely an inconvenience and a nuisance. It is a unique opportunity for growth and to conquer nisyonos.

When Avrohom Avinu was informed of the impending golus, he understood that it was necessary to bring perfection in preparation to becoming the chosen people. In that setting, they were to rectify their idolatrous past. That was to be the place where they concretized their steadfast emunah and bitachon in Hashem. It was through this experience that they became cognizant of the hashgochah of Hashem and His yad hachazokah. Without this stint served in Mitzrayim, they may never have been able to reach their eventual spiritual heights.

The Brisker Rav explained that there are two prophesies contained in the Bris bein habisorim: yerushas haoretz and shibud Mitzrayim. These were not two unrelated events. Rather one was dependent on the other. Inheriting the land could not possibly have occurred without the thorough cleansing process undergone through the time spent in golus Mitzrayim.

Avrohom Avinu purposely did not daven to annul the decree of enslavement. He knew very well the importance of that kur habarzel. During the seder night we celebrate and express gratitude for our liberation. At the same time, we recall the avdus-the enslavement. That is because we are thankful also for the avdus that transformed us into avdei Hashem instead of avdei Paroh.

What is Rabbeinu Tam’s opinion regarding severed tzitzis?

Rabbeinu Tam has a different opinion than the Rosh regarding torn tzitzis strings. He holds that for tzitzis to be kosher, two of the original strings must be whole and two must be at least the length of kdei anivah. Since, as we have learned, it is impossible to ascertain which half-string is connected to the half-string on the other side of the knot, six of the eight half-strings must remain whole for the tzitzis to be kosher. For a string to be considered whole, the knots, krichos and free-hanging string must add up to at least twelve gidulim. According to the view of the Chazon Ish, it is sufficient for them to be the length of eight gidulim.

[שו"ע יב, א, משנ"ב ט-י, וביה"ל ד"ה ונוהגין; וראה עוד שם ד"ה ולרבנו; ביאורים ומוספים דרשו, 9]

Can a person wear a garment with ripped tzitzis?

As we have learned, the Rosh holds that all the strings may be torn if the equivalent of kdei anivah remains on each string. Shulchon Aruch rules according to this view. He qualifies, though, that a person should try to procure tzitzis which are compatible with the view of Rabbeinu Tam. Rema holds that one should always be stringent and follow the view of Rabbeinu Tam. If the tzitzis are torn beyond what is even acceptable to the Rosh, one must immediately take off the garment. Even if the tzitzis can be fixed, one must first remove them before tending to the repair.

[שו"ע יב, א, ומשנ"ב יג]

Can a garment with ripped tzitzis be worn on Shabbos?

Some Rishonim hold that for torn tzitzis to be kosher, a kdei anivah must remain from the free-hanging part of the string. Others are lenient and say that a string is kosher even if a kdei anivah remains from the gdil (the knots and krichos of the tzitzis). The halacha follows the stringent view, unless there are no other tzitzis available. In that case, a brocha should not be recited and the garment should not be worn outside an eiruv on Shabbos.

[שו"ע יב, ג, ומשנ"ב יג; וראה עוד שם, וראה ביה"ל ד"ה יש; וראה גם תקציר לאתמול]

In each of the four corners of a garment there are four tzitzis strings, each folded in half for a total of eight strings. After the completion of the knots and krichos, the eight half-strings are divided into two sections, with four on each side. According to the opinion of the Rosh, if tzitzis are severed to the extent that there is not even the measure of kdei anivah left, they are pasul.

The term kdei anivah means that enough string must remain to wrap around another string. The poskim disagree about the particulars of this measure.

If one ties a tzitzis string to a torn string, it can be repaired. It can then be reaffixed to the tzitzis.

Can tzitzis be worn on Friday night?

Can a person wear ripped tzitzis outside on Shabbos?

Can a child wear his tzitzis outside on Shabbos?

PLEASE NOTE: The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.