Daf HaYomi B'Halacha Daily Email

One of the questions in the ‘Mah Nishtana requires explanation. We ask, “Mah nishtana halayla hazeh mikol haleilos, shebichol haleilos onu ochlim chometz umatzah halayla hazeh kulo matzah”.

The Ababarbanel explains the question to mean as follows. Normally when a korbon todah is brought, it is accompanied by leavened breads and unleavened matzah. However, the korbon Pesach, which in essence is also a korbon todah, is only accompanied with matzah. (The korbon Pesach is similar to a korbon toda in that it is brought as a thanks for the nes of yitzias Mitzrayim.) Why does it not include leavened bread similar to any other korbon Todah?

We are familiar with how the seforim hakedoshim describe chometz. It represents the yetzer hara. Therefore, even a miniscule amount of chometz is prohibited. This is symbolic of the care one must give to not heed the yetzer hara whatsoever.

On Shavuos, there is a special korban called “Shtei Halechem”. This korbon contains chometz. This is the day of kabolas haTorah and the Torah is the only antidote against the yetzer hara. The shtei halechem containing chometz is symbolic of the Torah overcoming the chometz-the yetzer hara. Additionally, the Torah not only fends off the yetzer hara, but it can also transform his evil proclivities into positive inclinations.

Korbon Pesach whose original offering was in Mitzrayim, preceded kabolas haTorah. The absence of the Torah meant a lack of ammo to fight off the yetzer hara-the chometz. Therefore, chometz could not accompany the korban Pesach. Only matzah could go along with the korban Pesach.

The Ohr hachaim hakadosh points out that the exodus from Mitzrayim was with great haste- “bichipazon’. Since Klal Yisroel sunk to the abyss of tumah, almost descending to the fiftieth and lowest level of tumah, they needed to be hurried out lest they reach a point beyond return.

The Satmar Rebbi asks: In later generations we see that the Yidden unfortunately descended to the lowest of the low and recovered?

He profoundly points out that once Klal Yisroel received the Torah, they had the refuah to raise them even after sinking to the fiftieth level of tumah. In Mitzrayim they needed to be hurried out because they had not yet been gifted the Torah along with its powers to rejuvenate and purify the deepest impurities.

The prohibition against chometz is the issur to follow the yetzer hara. The unilateral defense against this menace, is involvement in limud haTorah.

Where on the garment should the tzitzis be affixed?

The hole from which the tzitzis hang must be on the kanaf (corner) of the garment. There cannot be a space of more than three fingers’ width from the hole to the edge of the garment. There are various opinions on how to define a finger’s width. Some say that finger in this case is referring to the thumb, measured at its widest point. Others measure the thumb along its narrow side. A third opinion considers the three fingers to be the pinky, ring, and middle fingers. The poskim also disagree about whether the hole may be exactly at the three-finger point or whether it must be somewhere up to that point. One should follow the stringent view and place the hole within the three fingers’ width according to the strictest view.

[שו"ע יא, ט, משנ"ב מא-מב, וביה"ל ד"ה היינו; ביאורים ומוספים דרשו, 55]

How close to the edge of the garment may the hole be placed?

The hole may not be placed squarely on the edge of the garment; it should be made slightly above the edge. The distance from the edge of the garment to the hole must be at least equivalent to the distance from the upper joint of the thumb to the top of the average thumbnail. As in the case of the three-fingers measurement above, there are various opinions regarding the thumbnail standard. The Chazon Ish ruled that the hole should be made 1.7 inches from the edge of the garment. This placement satisfies both requirements.

[שו"ע יא, ט, משנ"ב מד-מו, וביה"ל ד"ה ולא; ביאורים ומוספים דרשו, 62-61]

How many holes should the tzitzis hang from?

For many, it is customary to make only one hole on each corner of the garment. Some have a custom to tighten the knot of the tzitzis so that the corner scrunches together. This ensures that the tzitzis hang from the corner of the garment. Others do not tighten the knot and allow the tzitzis to hang freely so as not to not scrunch the garment. Some have a custom--based on certain Rishonim--to make two holes in each corner of the garment and knot the tzitzis through both holes. The holes should be made next to each other, in the form of the nekudah of tzeirei. The knot of the strings should hang from the outer hole so that the tzitzis hang from the corner of the garment. The outer hole should be within the above-mentioned area that is at least as far from the edge as the distance between the top of the thumbnail and the upper joint of the thumb.

[משנ"ב יא, לט, וביה"ל ט, ד"ה יעשה; וראה שו"ע טו; ביאורים ומוספים דרשו, 57 ,63 ,64 ו־65 ;וראה פסק"ת כא]

For a person to be yotzei the mitzvah of tzitzis, he must own the strings. In addition, only a garment which a person owns is obligated in tzitzis. If a garment was stolen, there is no obligation to affix tzitzis to it.

A person who stole tzitzis strings, affixed them to his garment, and subsequently paid the former owner is not yotzei the mitzvah. Although he compensated the owner and acquired the tzitzis, since he affixed them at a time when they were not effective for the mitzvah, they must be untied and retied once he acquires the tzitzis.

There is a mitzvah for a ganav to return a stolen object back to its owner. If, however, a shinui ma’aseh (a significant change) happened to the object, he acquires it and compensates the owner for its value. This acquisition of shinui ma’aseh is effective even if the owner does not give up hope of retrieving his object.

Are tzitzis still kosher if the hole rips?

Why is there a border sewn around the hole on the garment?

Is an extension of a garment considered part of the garment?

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.