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1 [1] The tassel that is made on the fringes of a garment from the same fabric as the garment is called tzitzit, because it resembles the locks of the head, as [Ezekiel 8:3] relates, "And he took me by the locks of my head."
This tassel is called the white [strands], because we are not commanded to dye it. The Torah did not establish a fixed number of strands for this tassel. [2] Then we take a strand of wool that is dyed a sky-like color and wind it around this tassel. This strand is called *techelet*. The Torah did not establish a fixed requirement for the number of times that this strand should be wound [around the tassel]. [3] Thus, this mitzvah contains two commandments: to make a tassel on the fringe [of a garment], and to wind a strand of *techelet* around the tassel. [Both these dimensions are indicated by Numbers 15:38, which] states: "And you shall make tassels... and you shall place on the tassels of the corner a strand of *techelet*." [4] The [absence of] *techelet* does not prevent [the mitzvah from being fulfilled with] the white strands, nor does the [absence of] the white strands prevent [the mitzvah from being fulfilled with] *techelet*.
What is implied? A person who does not have *techelet* should make [tzitzit] from white strands alone. Similarly, if [tzitzit] were made from both white strands and *techelet*, and afterwards, the white strands snapped and were reduced until [they did not extend beyond] the corner [of the garment], and thus only the *techelet* remained, it is acceptable. [5] Although the [absence of] one does not prevent [the mitzvah from being fulfilled with] the other, they are not considered as two mitzvot. Instead, they are a single mitzvah. Whether [the tzitzit] a person wears on his garment are white, *techelet*, or a combination of the two colors, he fulfills a single mitzvah.
The Sages of the early generations related: [Numbers 15:39 states:] "And they shall be tzitzit for you." This teaches that they are both one mitzvah.
The [presence of each of the] four tzitzit is necessary [for the mitzvah to be fulfilled], because all four are [elements] of a single mitzvah. [6] How are the tzitzit made? One begins from the corner of a garment - i.e., the end of its woven portion. One ascends upward no more than three fingerbreadths from the edge, but no less than the distance from the knuckle of the thumb to its end.
[A hole is made] and four strands inserted, [causing them] to be folded in half. Thus, there will be eight strands hanging down from the corner. These eight strands must be at least four fingerbreadths long. If they are longer - even if they are a cubit or two long - it is acceptable. The term "fingerbreadth" refers to a thumbbreadth.
One of the eight strands should be *techelet*; the other seven should be white. [7] Afterwards, one should take one of the white strands and wind it once around the other strands close to the edge of the garment and let it go. Then one takes the strand that was dyed *techelet* and winds it twice [around the other strands], next to the coil made by the white strand, and then ties the strands in a knot. These three coils are called a segment.
Afterwards, one should leave a slight space, and then make a second segment using only the strand that was dyed *techelet*. Again, one should leave a slight space, and then make a third segment [using only the strand that was dyed *techelet* for this segment as well]. One should continue in this manner until the final segment, which is made of two coils of *techelet* and a final coil using a white strand. Since one began with a white strand, one concludes with it, because one should always ascend to a higher level of holiness, but never descend.
Why should one begin using a white strand? So that [the coil that is] next to the corner of the garment should be similar to [the garment itself].
The same pattern is followed regarding all four corners. [8] How many segments should be made at every corner? No fewer than seven and no more than thirteen.
[The above] represents the most preferable way of performing the mitzvah. If, however, one wound only one segment around the strands, it is acceptable. Should one wind the *techelet* around the majority of the [length of the] tzitzit, it is acceptable. For the *techelet* to be attractive, [however,] all the segments should be in the upper third of the strands, and the [remaining] two thirds should hang loose.
One must separate the strands like the locks of one's hair. [9] A person who makes [tzitzit using only] white threads without using *techelet* should take one of the eight strands and wind it around the others, covering one third of [the length of] the strands and leaving two thirds hanging loose.
When winding [this strand around the others], one may create segments as one does when winding the *techelet*, if one desires. This is our custom. If, however, one desires to wind [the strand around the others] without creating segments, one may.
The general principle is that one should intend that one third of the tzitzit be bound, and two thirds hang loose. There are those, however, who are not precise about this matter when [making tzitzit] with white threads [alone].
Should one wind a white thread around the majority [of the length] of the strands or should one make only a single segment, [the tzitzit] are acceptable. [10] Both the white strands and those dyed *techelet* may be made out of entwined strands. Even a strand that is made from eight threads entwined into a single strand is considered as only a single strand in this context. [11] Both the white strands of the tzitzit and those dyed*techelet* must be spun for the sake of being used for [the mitzvah of] tzitzit.
[Tzitzit] may not be made from wool which becomes attached to thorns when sheep graze among them, nor from hairs which are pulled off the animal, and not from the leftover strands of the woof which the weaver leaves over when he completes a garment. Rather, they must be made from shorn wool or from flax.
[Tzitzit] may not be made from wool which was stolen, which came from an *ir hanidachat*, or which came from a consecrated animal. If such wool was used, it is unacceptable. If a person bows down to an animal, its wool is not acceptable for use for tzitzit. If, however, one bows down to flax which is planted, it is acceptable, because it has been changed. [12] Tzitzit that were made by a gentile are not acceptable, as [implied by Numbers 15:38, which] states: "Speak to the children of Israel... and you shall make tzitzit for yourselves." If, however, a Jew made tzitzit without the intention [that they be used for the mitzvah], they are acceptable.
Tzitzit that are made from those already existing are not acceptable. [13] What is implied? Should a person bring the corner of a garment which has tzitzit attached to it and sew it onto another garment, it is not acceptable. [This applies] even if that corner of the garment is a square cubit in size.
[This concept is derived from Numbers 15:38, which] states: "And you shall make tzitzit for yourselves" - i.e., [you should make them] and not [use those] which were made previously,since this would be as if [the mitzvah] came about on its own accord.
It is permissible to remove strands [of tzitzit] - whether white or *techelet* - from one garment and tie them on another. [14] Should one suspend the strands between two corners of the garment and tie [tzitzit on] each of the corners in the proper manner, and then separate them from each other, it is unacceptable.
[The rationale is] that, at the time they were tied, they were unacceptable, since the two corners were connected with each other through the strands. When the strands were cut, two tzitzit were made. This is considered as making tzitzit from those which already exist. [15] [The following rules apply when] a person ties tzitzit over existing tzitzit: Should [he tie the second set] with the intention of nullifying the first set, if he unties or cuts off the first set, the tzitzit are acceptable.
Should, however, [he have tied the second set] with the intention of adding [a second tzitzit, the tzitzit] are not acceptable even though he cuts one of them off. When he added the second tzitzit, he disqualified both sets, and when he unties or cuts off the additional one, the remaining one is [disqualified because it involves] making [tzitzit] from those which are already existing, since the manner in which it existed previously was not acceptable. [16] Similarly, all the tzitzit of a garment are unacceptable
[in the following instance]: A person placed tzitzit on a garment that had three corners. afterwards, he made the garment a fourth corner and placed tzitzit on it. [This is also excluded by the commandment, Deuteronomy 22:12:] "Make braids," [which implies that one may not use those] which were made previously. [17] A garment should not be folded in half, and then tzitzit hung on the four corners of the folded garment, unless one sews it along [one] side entirely. [It is sufficient, however, to sew it] on one side alone. [18] [The following rules apply] if the corner [of the garment] to which the tzitzit were attached is torn off the garment: If more than three fingerbreadths were torn, it may be sewed back in its place.
If less than three fingerbreadths were torn off, it should not be sewn back.
If the portion of the garment is between [the hole through which] the tzitzit [are attached] and the end of the garment, it is acceptable, even though only the smallest portion of the fabric remains.
Similarly, if the [length of the] strands of the tzitzit was reduced, it is acceptable, as long as enough of the strand remains to tie a loop. Should, however, even a single strand be torn off [from the place to which it is attached to the garment], it is no longer acceptable.
Version: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007
Source: https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI
License: CC-BY-NC