Since the beginning of the war, communities here in Israel as well as abroad have been busy doing acts of chesed, hosting families evacuated from their homes, and providing our soldiers with food and supplies – including religious articles. With tens of thousands of IDF soldiers and reservists requesting tzitzit, these communities, including women and children, have been busy tying tzitzit to meet the demand.
But is it permissable for women and children to tie Tzitzit?
The Talmud (Menachot 42a) teaches that tzitzit tied by a gentile are invalid, as the verse states, “Speak to Bnei Yisrael and instruct them make tzitzit…” (Bamidbar 15:38). It is Bnei Yisrael, the Children of Israel, who are commanded in making tzitzit, not gentiles. Tosafot (ad loc., s.v. minayin) comments that this implies women may tie tzitzit, “and we do not say all who do not wear may not make.” (Cf. Rosh, Halachot K’tanot, Hilchot Tzitzit 13, who contrasts making tzitzit with making Tefillin).
The Tur and Shulchan Aruch (Orach Chaim 14:1) rule that indeed a woman is permitted to tie tzitzit. But the Rema (ad loc.) is stringent, and rules that ideally a woman should not do so. This stringency is based on the opinion of the Maharam miRotenberg, as cited by the Hagahot Maimoniyot. The verse states, “Speak to Bnei Yisrael and instruct them to make tzitzit…” According to the Maharam, “b’nei” implies men, seemingly excluding women. The Hagahot Maimoniyot also cites the opinion of Rabbeinu Tam who ruled that any mitzvah which a woman is exempt from, she is also exempt from the preparation of that mitzvah (Hagahot Maimoniyot, Hilchot Tzitzit 1:12. See also Tosafot to Gittin 45b, s.v. kol she’eino b’keshira; Mordechai, Halachot K’tanot, Perek Hatechelet, 949; Magen Avraham, Orach Chaim 14:3).
While the Aruch HaShulchan (Orach Chaim 14:7) makes clear that this insistence is only a stringency, it is a stringency that was also accepted by many Sephardic poskim as well (See Ben Ish Chai, Lech Lecha 1:2; Kaf HaChaim 14:3).
The Magen Avraham (Orach Chaim 14:3) applies the above stringency of Rabbeinu Tam to a minor, and rules that a minor should not tie tzitzit for an adult. As a minor is not obligated in the performance of the mitzvah on a Torah level, he should not be involved in the preparation of the mitzvah either. (But see Teshuvot K’tav Sofer, Orach Chaim 1, Teshuvot Meishiv Davar 1:47, and Teshuvot Maharsham 8:7, who disagree with the application of this stringency to a minor). The Mishna Berurah (Orach Chaim 14:4) rules that ideally a minor may not tie tzitzit for an adult, as tzitzit must be tied with express intent for the sake of the mitzvah and a minor may not have the proper intent. The Mishna Berurah continues and cites the Artzot HaChaim who rules that it is permitted should an adult stand over the minor and instruct him to tie the tzitzit with the proper intent. Most authorities are stringent and do not allow a minor to tie tzitzit for an adult (see Bi’ur Halacha, ad loc., s.v. l’hatzrich).
In light of the above, some poskim have suggested that ideally an adult male ties the first double knot of the tzitzit (see Elyah Rabbah, Orach Chaim 14:1). If this is not possible, it would certainly be permitted to allow women and minors (under adult supervision) to tie tzitzit in order to meet the demand, and supply our holy soldiers with tzitzit, assisting them in performing this precious mitzvah.
May the mitzvah of tzitzit provide our holy soldiers with spiritual strength and protection, and remind them of the 613 mitzvot, our eternal bond with Hashem. And may Hashem protect our holy soldiers, grant them success in defeating our enemies, and bring them home soon. Amein.
