R’ Eliyahu Tavger – Klil Tekhelet Appendix 4 – Maaseh of Tzitzis According to Rabbeinu Chananel

Maaseh Tzitzis of Rabbeinu Chananel

This manuscript, located in the National Library of the University of Strasbourg in France, was discovered thanks to the vast expertise of David Sklir in ancient manuscripts. [Catalog number in Strasbourg: 18, 4038; and in the Institute of Manuscripts in Jerusalem: 34396.] It’s a single page containing three columns written on both sides. The manuscript is written in Hebrew, except for the title in Arabic, which indicates that this is Maaseh Tzitzis of Rabbeinu Chananel. Besides this testimony, there are three additional sources that support this identification.

The first source is a responsum of the Rambam [1], where the questioner mentions that according to Rabbeinu Chananel, one does not make chulyos (windings) other than what’s mentioned in the Gemara [2]. This aligns with what’s written in our manuscript. The other two sources are the Eshkol [3] and the Itur in Hilchos Tzitzis [4], both of which state that Rabbeinu Chananel holds to tie three knots near the corner (kenaf) and two near the fringes (anaf), opposite the opinion of Rav Yehudai Gaon, who says to tie two near the corner and three near the fringes. This too matches the content of our manuscript.

Regarding this machlokes—whether to tie three or two knots near the corner—it’s important to note that Rabbeinu Chananel follows the approach of Rav Sherira Gaon, whose responsum is brought by S. Assaf in 5702, siman 33. A similar responsum is found in the Eshkol [5] and in Maaseh Tzitzis in Sefer HaOrah [6]. The Eshkol writes [7] that this is the current practice. This is also the opinion of the Raavad [8], R”Y of Lunel [9], and the Manhig [10], who writes that this is the minhag in Provence and Spain.

The opinion of Rav Yehudai mentioned above is brought in Hilchos Ketzuvos [11] and in the name of Rav Natronai Gaon in the responsa of the Rishonim [12]. Following them are the Pardes [13], the Itur [14], the Ra’aviyah [15], the Rokeach [16], the Pesakim of the Ri”D [17], R’ Shlomo b’R Shabtai Anu, commentator on the Sheiltos [18], the Mordechai [19] quoting the universal minhag, and others.

It’s worth mentioning here the hypothesis of M. Margaliot in his introduction to Hilchos Ketzuvos [20], suggesting that this machlokes is rooted in differences in customs between Eretz Yisrael and Bavel. The Eshkol [21] elaborates on this disagreement. See also in the book Os 44.

Besides the above machlokes, four main differences can be noted regarding the making of tzitzis between the Jews of Ashkenaz-France and those of Bavel-Spain-Provence [this division is general and not precise]: 1) the method of tying knots, 2) the arrangement of the five knots, 3) the length of the tzitzis, and 4) the placement of the tzitzis. In all these, Rabbeinu Chananel continues the path of the Geonim of Bavel.

1. The Method of Tying Knots

The Manhig [22] writes that in some places in France [as he mentioned earlier, most of the sages of France], they take four strings from one side and four from the other and tie a complete knot. But the sages of Provence and Spain made the knot only using the winding string, as is explained in the words of Rabbeinu Chananel. The Mordechai [23] elaborates on this and writes that even the sages of France themselves disagreed on this. The view of the sages of Provence and Spain is clearly stated in the responsum of Rav Sherira Gaon mentioned earlier and in the corresponding sources. This is also evident in the Itur [24], and similarly written by R”Y of Lunel [25] and R’ Shlomo b’R Shabtai, the commentator on the Sheiltos [26]. However, the French tradition continued with the Rosh [27] and his students. The Meiri [28] also brings this in the name of the French Rabbis, and it is mentioned in Sefer HaMeoros by R’ Shimon HaMa’uli [29]. See also in Os 54.

How some Jews in France used to tie.

How Jews in Provence and Spain would tie.

2. The Arrangement of the Five Knots

All the Geonim who discuss the five knots of tzitzis write to tie them near the corner before the windings and after them, but not in between [each according to his view—either two and then three or three and then two; see the above-mentioned books on the machlokes between Rabbeinu Chananel and Rav Yehudai]. To these, we can add Gaonika [30] and Hilchos Pesukos of the Geonim [31], who did not mention the number of knots, and Chemdah Genuzah [32], which describes placing one knot below and three above. Rabbeinu Chananel also holds this way.

However, the Raavad [33] brings in the name of Rav Natronai Gaon a different method of arranging the knots, where windings are done between the knots. A similar idea is brought in Tosafos [34] in the name of Rabbeinu Tam. The Sefer Mitzvos Gadol (SeMaG) [35] mentions that the custom is to make five knots with equal spacing and to wind between them. After him, many Ashkenazi poskim followed this approach [it should be noted that the early Ashkenazi poskim—the RaGMeH, Rashi, Ra”BaN—followed the path of the Geonim in this matter]. See also in Os 44.

3. The Length of the Tzitzis

The Gemara [36] says: R’ Pappa said, the halacha is four [fingerbreadths] inside three, and tripling makes it four. The Rishonim argued about what R’ Pappa meant, and this isn’t the place for a lengthy discussion. However, I’ll note that there are two main opinions about the length of the tzitzis.

One opinion holds that the tzitzis should be four godlim (fingerbreadths) long [interpreting R’ Pappa as referring to the entire length of the tzitzis]. This is the view of the Sheiltos [37], Sar Shalom Gaon [38], the Eshkol [39], and in his responsum [40], Rav Amram Gaon [41], Rabbeinu Gershom Me’or HaGolah [42], the Itur [43], the Rambam [44], R”Y of Lunel [45], the Manhig [46], the Pesakim of the Ri”D [47], and others. This is also the opinion of Rabbeinu Chananel in the manuscript before us.

The second opinion holds that the tzitzis should be twelve godlim long [with R’ Pappa referring to the gedil (winding) as one-third of the tzitzis]. This is written by Rav Sherira Gaon in the responsum mentioned earlier and its parallels, Hilchos Ketzuvos of Rav Yehudai mentioned above, the Manhig quoting Rav Hai Gaon [48], Rabbeinu Gershom Me’or HaGolah [49], the Pardes [50] and his commentary [51], Ra’aviyah [52], Yereim [53], Rokeach [54], Tosafos [55], many Ashkenazi poskim, and others.

It’s important to note that all the Geonim who wrote to make tzitzis twelve godlim long didn’t necessarily mean it as a strict requirement. It’s possible that their actual opinion is that the minimum length is four godlim, and they wrote twelve godlim for aesthetic reasons. We find this in the responsum of Rav Amram Gaon [56], Machzor Vitri [57], HaOrah [58], and Sefer HaMeoros by R’ Shimon HaMa’uli [59], where they wrote that the minimum is four fingerbreadths, but longer is up to a span, which is twelve godlim. See also in Os 86.

4. The Placement of the Tzitzis

The Gemara [60] says: R’ Yaakov said in the name of R’ Yochanan, it must be placed at a distance of a full thumb’s width from the edge. Machzor Vitri [61] writes that the hole must be placed a thumb’s width from the lower edge of the garment, and in Ashkenaz they also practiced placing it at the same distance from the other edge, across the length of the tallis. This Ashkenazi custom is mentioned by several later Ashkenazi poskim [62]. However, many wrote to place it only along the length [and some wrote generally to place it in one direction] of the tallis and to attach the tzitzis at the edge. These include HaOrah [63], Yereim [64], Rokeach [65], the responsa of Ra”BaV”Y, Av Beis Din [66], the Manhig [67], R”Y of Lunel [68], R’ Avraham ben the Rambam in HaMaspik L’Ovdei Hashem [69], and the Chinuch [70]. Even more than those who explicitly explained their views, it’s clear from the descriptions of their tzitzis practices that this was their opinion, and this isn’t the place to elaborate.

This is also the opinion of Rabbeinu Chananel in the manuscript before us—to attach the tzitzis at the edge of the tallis and to distance it only along the length of the tallis. See also in Os 191.

As mentioned, Rabbeinu Chananel’s method of making tzitzis follows the path of the Geonim, which was practiced in many Jewish communities in ancient times. Only over the generations did other customs, generally originating in France and Ashkenaz, spread throughout the Jewish communities, while the earlier widespread custom diminished.

Lastly, it’s worth noting that the Rambam [71] was very puzzled by the Geonim’s method of making tzitzis in general and Rabbeinu Chananel’s in particular, as he believed it contradicted the words of the Gemara, as mentioned above. Even though it was explained that they didn’t make chulyos because we don’t have Techeiles and that the Gemara’s instructions on making chulyos were given in the context of having Techeiles, the Rambam didn’t agree with their opinion. Anyone who examines the words of Rabbeinu Chananel will see that the Rambam’s interpretation doesn’t fit them, as they all align themselves with the words of our sages in the Gemara. Therefore, another explanation must be sought, and this isn’t the place to elaborate. See more on this in Os 42.

The erased parts in the manuscript remain blank within parentheses. Any completions based on conjecture or partial letters are written in parentheses. Where there were dots above letters in the manuscript, an apostrophe was used after the letter.

Tzitzis Instructions from Rabbeinu Chananel (Extracted from the Geniza – Manuscript translated)

To Rabbeinu Chananel, may his merit protect us [‘]

The mitzvah of tzitzis is to wrap from the wool thread around the thumb

twice, and he stretches his fingers and wraps around four

of his fingers when they are open, from the thread whose end is

wrapped around the thumb four times. Then he cuts and separates each

one individually. Thus, there are found four [threads] in the measure of his four

open fingers. And the one [that was wr]apped on the [thumb is longer] than

the three in order to wrap [    the rem]aining at the edge

of the tallis. And this is called [     when] the threads are prepared, he distances

the width of a thumb’s knot from the edge of the tallis along the length of the tallis and suspends

these four threads—the three that are the measure of four

fingers and the fourth one is [longer], and he folds these four

threads, so that they become eight threads suspended at the edge

of the tallis—seven equal and the [one] is longer [than] all of them. He begins

and ties a knot from the long thread and repeats and does so a third time. This

is called one chulya (segment). After that, he wraps from the long thread

around the other threads by a third, and this is called a gedil (braid).

And he intends to wrap one-third of the length of the threads as a gedil, and the remaining two-thirds

of the threads should remain as ananaf (loose ends). After tying at the beginning

one chulya and wrapping one-third as a gedil, he ties

two knots and leaves two-thirds of the threads as ananaf.

Thus, there is one chulya above, which consists of three

knots and one-third gedil, and two knots below, and two-thirds ananaf. This is what our Rabbis said:

The beauty of techeiles is one-third gedil and two-thirds ananaf. And so

he does on the four corners of the tallis, and this is the custom, and this is

the halacha. And all these are straightforward for one who understands the words of our Rabbis,

of blessed memory.

“Four within three and tripled four” means:

Four threads, so that when folded, they become eight.

Within three finger-widths of the corner of the tallis—not above

three finger-widths and not below less than the width of a thumb’s

knot. “And tripled four fingers” means:

The tzitzis should hang, extending from the corner of the tallis,

not less than four fingers. And the knots

are one chulya. And we say: What is the measure of a chulya?

That he should wrap, repeat, and do so a third time. And the custom is five

knots, as we explained above. And shalom.