Question: Is it proper to look at tzitzit and kiss them during the recitation of the Keriat Shema?
M. Stern
Via email
Answer: The custom of gazing at tzitzit when reciting the words Ure’etem oto was validated by Rav Yitzchak ben R. Sheshet (Rivash), a disciple of the Ran and Rabbeinu Peretz HaKohen. The Rivash notes that his custom was to gaze at the tzitzit before putting on the tallit (see Menachot 43 regarding the concept that viewing generates remembering, which induces action). The custom of gazing at tzitzit when reciting the Shema was the personal practice of his rebbe, Rabbeinu Peretz HaKohen. Indeed, touching tefillin when mentioning the mitzvah is also a fine custom. At the same time, the this doesn’t extend to walking to the doorpost to kiss the mezuzah.
The Orchot Chayyim, (Laws of Tzitzit 32) cites a contrasting view, that of Rav Natrani Gaon, who contends that holding tzitzit during the recitation of the Shema is a custom that should be curtailed. According to this opinion, viewing the tzitzit when putting on the tallit is sufficient [which is done specifically to assure that all the chutim, strings, are in place and none are missing, which would invalidate the tallit]. To gaze at them while reciting the words “U’re’etem oto – and you shall see it,” while saying Shema would suggest that when one states “U’keshartem – you shall bind them, the tefillin],” one should touch the tefillin, and when one says the portion of the mezuzah, that one should go and touch the mezuzah. To the extent that such procedures are bizarre might teach us that all such customs should not be followed.
This halachic position was not accepted, and we see that the practice of kissing the tzitzit is almost universally observed. As for the tefillin, many do touch them at the appropriate mention in the first two parshiyot of the Keriat Shema. Concerning the mezuzah, we do not see any who run to the doorpost to kiss the mezuzah when it is mentioned in recitation of the Shema.
Why is this? Rivash (Responsa 486) explains that the tzitzit and tefillin are on the body and one can easily view or touch them. The rabbis did not mandate a custom to go out of one’s way to touch a mezuzah on the wall [just imagine a line forming in the synagogue for all to take their turn to kiss the mezuzah]. Accordingly, one should retain the custom of gazing at tzitzit during the Shema and not be concerned over those who oppose this use.
The Mechaber (O.C.24:2) cites the ruling of the Rivash. He also adds a variety of customs. During the Shema, one should hold the tzitzit in the left hand near the heart (Al Levav’chem – Hagahot Maimoni). According to Maharam Rikanti one should gaze at the two tzitziyot in front that have ten knots representing ten Holy Names of G-d, as G-d’s Name is mentioned ten times in the Shema.
The Mechaber further notes (ad. loc.24:5) that each tzitzit has eight strings and five knots, which together represent thirteen. Taking two tzitziyot together represents twenty-six, which is the gematria of the Holy Name.
The Rema (Darkei Moshe; Orach Chayyim 24) notes the custom of kissing the tzitzit and placing them over the eyes is a means of demonstrating love for the mitzvah. The Prisha (Orach Chayyim 24:sk2) contends that from the Bet Yosef’s position, the implication is that one should view the tzitzit to concentrate not necessarily on the mitzvah but rather on the Name of G-d.
There are still other customs. Scripture states U’re’etem Oto, you shall see it and remember all the commandments of G-d (Hirsch, Numbers 15:39). This mitzvah of tzitzit is comparable to all the mitzvot (Menachot 43b). Rashi says that the word tzitzit has the numerical value of 600, plus the eight strings and five knots on each corner of a garment, comprising the number 613 (see also Tosafot, Menachot 39a, and Tur, Shulchan Aruch, Orech Chayyim 24). Thus, by looking at the tzitzit one may be reminded of the 613 commandments.
The custom of the Mahari Beruna (Responsum 100) was to hold only the tzitzit on the corner adjacent to his heart during Kei’at Shema; count five knots and eight strings, and together with the value of the word tzitzit (which is 600), and thus concentrate on the 613 commandments. Also, since the word tzitzit is singular, and Scripture states U’re’etem oto – you shall see it – a singular term – only one of the four corners was used.
Common practice, however, is to gather the tzitzit from all four corners and hold them together during the Shema. Even though by use of the singular form Scripture indicates only one corner, the minhag may symbolize that all four corners unite to represent one mitzvah. Yet this custom does not reflect the relationship to the 613 commandments previously noted.
The Tashbatz (Responsum 286) presents an alternative theory – that there are eight strings on each of the four corners, together comprising 32 tzitzit. The number 32 is significant in that it has the same numerical value as the first and last letters of the Torah. The first letter is a bet (Bereishit), which has the value of two, while the last letter is a lamed (Yisrael), which has the value of 30. So by observing the 32 tzitzit, one recalls the beginning [the letter Bet of Bereishit] and the end [the letter Lamed of Yisrael the last word and letter] of the Torah, which form the word Lev, heart, and have the same numerical composition.
One rule is clear. There appears to be a precedent to gaze at tzitzit, perhaps an even greater a precedent than to kiss the tzitzit.
(To be continued)
