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Q&A Do Felt Garments Require Tzitzit?

R' Etan Gilkarov lays out evidence for and against requiring tzitzit on a felt garment in Footnote 5 of a responsum entitled "בדין חיוב ציצית בתלית ניילון בצבע ירוק"‎1, originally published in Kotl...

posted 4y ago by Isaac Moses‭ · edited 4y ago by Isaac Moses‭

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#9: Post edited by

Isaac Moses‭ · 2020-07-06T11:21:53Z (almost 4 years ago)

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R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציצית בתלית ניילון בצבע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven. He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student to whom the IDF had issued a camoflauge-green, nylon *talit* with white *tzitzit* strings, so he wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציצית בתלית ניילון בצבע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumably "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven. He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student to whom the IDF had issued a camoflauge-green, nylon *talit* with white *tzitzit* strings, so he wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

#8: Post edited by

Isaac Moses‭ · 2020-07-06T11:20:45Z (almost 4 years ago)

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R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצבע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven. He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student to whom the IDF had issued a camoflauge-green, nylon *talit* with white *tzitzit* strings, so he wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציצית בתלית ניילון בצבע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven. He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student to whom the IDF had issued a camoflauge-green, nylon *talit* with white *tzitzit* strings, so he wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

#7: Post edited by

Isaac Moses‭ · 2020-07-06T11:20:03Z (almost 4 years ago)

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R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצבע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student to whom the IDF had issued a camoflauge-green, nylon *talit* with white *tzitzit* strings, so he wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצבע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven. He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student to whom the IDF had issued a camoflauge-green, nylon *talit* with white *tzitzit* strings, so he wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

#6: Post edited by

Isaac Moses‭ · 2020-07-06T04:13:09Z (almost 4 years ago)

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R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצבע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
~~[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.~~
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצבע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student to whom the IDF had issued a camoflauge-green, nylon *talit* with white *tzitzit* strings, so he wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

#5: Post edited by

Isaac Moses‭ · 2020-07-06T04:11:59Z (almost 4 years ago)

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R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצבע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

#4: Post edited by

Isaac Moses‭ · 2020-07-06T03:33:24Z (almost 4 years ago)

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R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and Sifra, Kedoshim 4:18, they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and [Sifra, Kedoshim 4:18](https://www.sefaria.org/Sifra%2C_Kedoshim%2C_Chapter_4.18?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi), they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

#3: Post edited by

Isaac Moses‭ · 2020-07-06T03:31:58Z (almost 4 years ago)

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R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In Sifra Shemini 6:9 and Sifra Kedoshim 4:18, they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In [Sifra, Shemini 6:8](https://www.sefaria.org/Sifra%2C_Shemini%2C_Section_6.8?ven=Sifra_by_Rabbi_Shraga_Silverstein&lang=bi) and Sifra, Kedoshim 4:18, they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

#2: Post edited by

Isaac Moses‭ · 2020-07-06T03:28:55Z (almost 4 years ago)

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R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In Sifra, Shemini 6:9 and Sifra, Kedoshim 4:18, they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).
1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:
> אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד
> No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]
In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.
2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says
> כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;
> Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]
Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.
3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In Sifra Shemini 6:9 and Sifra Kedoshim 4:18, they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.
R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt.
[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.
[^2]: My translation.
[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.
[^4]: My translation.

#1: Initial revision by

Isaac Moses‭ · 2020-07-06T03:28:00Z (almost 4 years ago)

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R' Etan Gilkarov lays out evidence for and against requiring *tzitzit* on a felt garment in Footnote 5 of a [responsum ](https://asif.co.il/wpfb-file/08-pdf-99/)entitled "בדין חיוב ציציתת בתלית ניילון בצע ירוק"&lrm;[^1], originally published in *Kotleinu* #15 by [Yeshivat HaKotel](https://en.wikipedia.org/wiki/Yeshivat_HaKotel), in 5754 (1993 - '94).

1. [The Levush](https://en.wikipedia.org/wiki/Mordecai_Yoffe), in [*Levush Hatecheilet* 10:4](https://hebrewbooks.org/pdfpager.aspx?req=9222&st=&pgnum=16), seems to explicitly restrict the requirement for *tzitzit* specifically to woven cloths only, which would seem to exclude felt:

    > אין חייב בציצית אלא דבר הנקרא בגד דכתיב ועשו להם ציצית על כנפי בגדיהם ובגד הוא כל דבר הנארג באריגה ונעשה בגד

    > No [garment] requires *tzitzit* except a thing that is called "cloth," as Scripture says "And they shall make for themselves *tzitzit* on the corners of their clothes." And a cloth is anything which is woven through weaving and made into a cloth.[^2]

    In *Beiur Letzion* Responsa 1:3[^3], [R' Ben Zion Abba Shaul](https://en.wikipedia.org/wiki/Ben_Zion_Abba_Shaul) rules based on this inference from the Levush that felt does not, in fact, count as "cloth" with regard to *tzitzit*.

2. [The Rambam](https://en.wikipedia.org/wiki/Maimonides), in Mishneh Torah, Vessels 1:11, says 

    > כָּל שֶׁהוּא אָרוּג בֵּין מִצֶּמֶר וּפִשְׁתִּים בֵּין מִקַּנְבּוֹס אוֹ מִמֶּשִׁי אוֹ מִשְּׁאָר דְּבָרִים הַגְּדֵלִים בַּיַּבָּשָׁה הוּא הַנִּקְרָא בֶּגֶד לְעִנְיַן טֻמְאָה. וְהַלְּבָדִים כִּבְגָדִים לְכָל דָּבָר:&rlm;

    > Anything which is woven, whether of wool, linen, hemp, or silk, or other materials that grow on dry land - that's what's called a "cloth" regarding ritual impurity. And felts are [considered] like cloths for all matters.[^4]

   Does "for all matters," in the context of this discussion of the laws of ritual impurity, include *tzitzit*? In Footnote 8, R' Gilkarov points to Talmud Bavli, Shabbat 27a, where the sages compare and contrast the types of materials that can contract ritual impurity and those that are liable for *tzitzit*, as support for an assumption that these two realms of law share the same basic definition of "cloth." So, if felt is "cloth" for ritual impurity, it's presumalby "cloth" for *tzitzit*.

3. It wasn't obvious to the sages of the Midrash that felt automatically counts as a "cloth." In Sifra, Shemini 6:9 and Sifra, Kedoshim 4:18, they felt the need to find particular Scriptural support for including felt in the laws of ritual impurity and forbidden mixtures, respectively, for cloth.

R' Gilkarov suggests, contra R' Abba Shaul, that perhaps the Levush agreed with the position he ascribes to the Rambam that felt does require *tzitzit*, perhaps considering felt as "woven-like" and therefore close enough to woven He doesn't come to a firm conclusion in the footnote regarding the requirement of *tzitzit* on felt. 

[^1]: Regarding a Yeshiva student who had been issued a camoflauge-green, nylon *talit* with white *tzitzit* strings and wanted to know if it sufficed for performance of the *mitzva*.

[^2]: My translation.

[^3]: I couldn't find the Responsa 1 volume online. If you have access to this volume and can verify this citation, please feel free to edit this post to add quotation and information.

[^4]: My translation.

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