Siman 13 Seif 3

Mon, November 16, 2020  ‫ תשפ“א‬,‫כ“ט חשון‬ ‘‫סימן י“ג סעיף ג‬
Overview Halacha Highlights

Siman 13 Seif 3: Wearing tzitzis that are invalid b’dieved
If one realizes on Shabbos while standing in a karmelis that his Shulchan Aruch Siman 13 Seif 3
tzitzis are invalid, he may wait until he reaches his house to re- ‫ומתביש לישב בלא טלית דיוכל ללבשו בלא ברכה מכח כבוד הבריות‬
move the garment because maintaining human dignity is an im- And he is embarrassed to sit without a talis, he is permitted to put it
portant principle. One would not even be required to remove his on without reciting the beracha due to the consideration for human
talis koton from beneath his garment. Similarly, one would be per- dignity
mitted to put on a talis that is invalid without reciting the beracha
Sefer Leket HaKemach HaChadash (‫)לקט הקמח החדש סי' י"ג אות כ"ד‬
to sit in shul based on the principle of human dignity. This allow-
relates that someone once ripped one of the strings while folding
ance is limited to Shabbos since one is not permitted to tie new
his talis after Shabbos, rendering the tzitzis invalid. He intended to
tzitzis, but during the week this leniency does not apply.
fix it during the week but he forgot. On Shabbos he realized that
 Shulchan Aruch’s leniency is limited to a karmelis but in a the only talis that was available was his Shabbos talis, that was
public domain one would be required to remove the garment invalid. The question was whether he should stay home and daven
immediately since human dignity does not allow one to violate in order to not have to wear the talis with invalid tzitzis or is he per-
a Biblical prohibition. (M.B. 9) mitted to walk to shul and then after he arrives due to the embar-
 There is a disagreement whether one is obligated to remove an rassment that would result from sitting without a talis he would be
invalid talis gadol in a karmelis. (M.B. 10) permitted to put on the talis even though the tzitzis are invalid.
 The definition of human dignity is subjective based on the
individual involved. (M.B. 12) He cited Imrei Binah ('‫ה סי' א‬‫ )שו"ת אמרי בי‬who wrote that in such a
 If the talis could have been repaired before Shabbos, one may circumstance it is permitted for the person to walk to shul to daven
not rely upon Rema’s leniency but if he forgot to fix it he may since walking to shul in and of itself does not involve violating a prohi-
rely upon Rema’s leniency. (M.B. 13) bition. When he reaches shul and realizes that it would be embarrass-
 Rema’s leniency assumes that one cannot borrow a valid talis ing to sit in shul without a talis he is permitted to put on the talis with
in shul. (M.B. 14) invalid tzitzis. He then mentions that Rav Akiva Eiger ‫)הגהות רעק"א להג"ג‬
 One may not violate a Biblical command even passively for the (‫ ד"ה ומתבייש לישב‬was uncertain about the correct course of action in
sake of human dignity unless the disgrace is very great. Different this case but if the circumstance was that this fellow was needed to
applications of this principle are discussed and regarding one make the minyan it would be permitted. Imrei Binah expresses sur-
who is sitting in shul Mishnah Berurah advises following Artzos prise that Rav Akiva Eiger did not follow the ruling of Taz that even
HaChaim’s recommendation that one should declare the talis without taking into consideration the issue of human dignity it should
ownerless thereby exempting is from tzitzis and then retake be permitted for him to wear the talis. Since the positive command is
ownership of it upon one’s return to his house. (M.B. 15) to tie tzitzis onto a four cornered garment and on Shabbos that com-
 Magen Avrohom maintains that even during the week one mand cannot be fulfilled it is not prohibited to wear a four cornered
could be lenient to not remove his talis koton immediately since garment on Shabbos without tzitzis. Especially, since attending shul
it would involve a significant disgrace to publicly remove it and affords one with the opportunity to sanctify Hashem’s name it does
one could rush to his house to remove it there. (M.B. 16) not seem reasonable that one should stay home rather than go to
 If one sees that his friend’s tzitzis ripped he should not tell him shul. Other Poskim (62 ‫ הלכה פסוקה – מקורות הלכה פסוקה‬:‫)ע' ספר ציצית‬,
immediately, rather he should call him to his house and inform however, disagree with Imrei Binah’s conclusion and prohibit one
him there. (M.B. 16) from going to shul in order to create a circumstance in which he will
be forced to put on a talis with invalid tzitzis.
Stories to Share not there at the appointed hour. At exactly four-thirty, Rav Yosef
pulled up, excited to transport the rav for the first time. To his sur-
Uncommon Courtesy prise the rav was waiting downstairs, obviously distressed. “Where
"...‫ סע' ג' "דגדול כבוד הבריות‬,‫ש"ע ס' י"ג‬ have you been?” he asked.
On today’s amud we see the greatness of human dignity, Rav Yosef explained that since weddings in Israel don’t usual-
which can sometimes even override a rabbinic ordinance. ly begin on time he had factored in another half-hour to ensure
Rav Shlomo Zalman Auerbach, zt”l, was known for his amaz- that the rav would not come too early. “After all, it is not fitting for
ing care for every human being. Until he was older, he never took the rav to sit around waiting for things to begin...”
a cab and did his best to avoid using a private driver, despite nu- The rav rejected this reasoning summarily. “A chosson has so
merous offers. His first regular driver, Rav Yosef Buxbaum, zt”l, many things on his mind. To compound his countless worries, he
eventually became the head of Machon Yerushalayim. Their first must fast. One of his troubles is that the mesader kedushin should
drive together was to a wedding outside Yerushalayim. Since it come on time. I cannot bear to be another cause of anxiety for
was called for five-thirty, the two agreed that the young Rav Yosef the chosson!”
would meet Rav Shlomo Zalman at his home at four P.M. That was the last time Rav Yosef came late.
Although the rav was ready at four on the dot, Rav Yosef was “And From Jerusalem His Word” p. 170-171

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Mon, November 16, 2020  ‫ תשפ“א‬,‫כ“ט חשון‬ ‘‫סימן י“ג סעיף ג‬

Overview Halacha Highlights

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