Checking One's Tzitzit

One should examine the tzitzit strings of one's tallit katan and tallit gadol before putting them on each morning in order to ensure that they are kosher and intact. One who recites a blessing upon tzitzit which were not checked and later discovers that the strings were defective may be guilty of reciting a blessing in vain and not having fulfilled the mitzva at all.[1] One should also check the corners of the garment as well as the neckline for any tears which might render the tzitzit garment unfit.[2] Checking one's tzitzit is listed as one of the things that one should be especially careful to do during the days between Rosh Hashana and Yom Kippur.[3]

Contrary to popular misconception, one should also be sure to examine one's tzitzit strings on Shabbat in order to ensure that they are kosher.[4] When checking tzitzit on Shabbat, however, one should not separate strings which have become heavily entangled. Only strings that are slightly jumbled may be separated. It goes without saying that on Shabbat one may not tighten any knots which may have loosened. Some authorities recommend that one check one's Shabbat tallit at the conclusion of Shabbat each week and tighten any knots which may have become loose at that time. Doing so obviates the need to check the Tallit when putting it on again the next Shabbat morning.[5] It has been suggested that the letters of the word "tzitzit" stand for "tzaddik yivdock tzitzit tamid" - the righteous always check their tzitzit.[6]

It is interesting to note that there should really be no true obligation to check one's tzitzit each and every day. Indeed, a number of authorities actually rule this way.[7] This approach is based on the halachic principle of "chazaka", presumption, which teaches that one is permitted to assume that pre-existing conditions have not changed. In the case of tzitzit, one is permitted to assume that just as one's tzitzit were kosher yesterday, they are probably kosher today, as well. This is true only as long as there is no reason to believe that the conditions might have changed. If, however, one sees the family dog chewing on one's tallit, one is required to examine the tzitzit according to all opinions as there is certainly reason to believe that the kosher status of the tzitzit strings (or the garment for that matter) may have changed.

The principle of chazaka is also the reason that there is no obligation to check one's mezuzot or tefillin each day to ensure that they are kosher.[8] Since these articles are rarely handled and generally maintain their condition, there is no reason to suggest that their kosher status might have changed since they were last checked. If, however, there is indeed reason to believe that their status might have changed, such as in the unfortunate event that one's tefillin fall into water, one is required to have them checked.[9] It is interesting to note that although one is required to check mezuzot every three and a half years one is actually never required to check one's tefillin.[10]

Nevertheless, a number of authorities argue that tzitzit should be excluded from the dispensations of chazaka.[11] This is because tzitzit are more significant than most other ritual items by virtue of the fact that a blessing is recited upon them so frequently. Since one must be especially vigilant not to recite a blessing on tzitzit which might be unfit, one is obligated to examine them thoroughly each day.[12] Furthermore, there are those of the opinion that the principles of chazaka do not apply when an examination is relatively simple. According to this approach, since examining tzitzit is a relatively quick and easy procedure they are excluded from the leniencies of chazaka.[13] It is also argued that since tzitzit strings endure extensive wear and tear they are inherently excluded from the principle of chazaka. This is especially true among those who wear the tzitzit strings outside of their pants.[14]

[1] OC 8:9; Mishna Berura 8:22.

[2] Mishna Berura 8:21, 13:7; Rivevot Ephraim 4:15:4.

[3] Mateh Ephraim 584:4.

[4] Mishna Berura 8:20.

[5] Piskei Teshuvot 13:3; Bach, OC 8:8.

[6] Elya Rabba 8:8.

[7] Shulchan Gavoha 8:10.

[8] OC 39:10.

[9] Mishna Berura 40:26.

[10] YD 291:1.

[11] Rivevot Ephraim 2:19:5.

[12] Mishna Berura 9:22; Chemed Moshe 8:2.

[13] Taz, OC 8:8; Kaf Hachaim, OC 8:34

[14] Magen Avraham 8:11.