הלכות ציצית פרק ג

Laws of Tzitzit Chapter 3 – Which Garment and Which Person is Obligated in Tzitzit

Introduction

Why is this such a small halacha? The Tzelach on the Rambam also puts it together with the laws of tefillin or something. Anyway, now we're going to learn which person and which garment is obligated in tzitzit.

Ah, right. He speaks first about which garment, and afterwards which person, yes? Therefore we'll talk about which person also later. Right, good.

Halacha 1 – Which Garment is Obligated in Tzitzit from the Torah

The Rambam's Language

Yes, says the Rambam, "A garment that one is obligated to make tzitzit on from the Torah". Tzitzit is made on a garment with four corners. Which garment is one obligated? "A garment that has four corners or more than four". It has at least four corners, or more than four corners. That is the first rule, the first obligation, the first requirement of the garment is that it has four corners.

The Size of the Garment – Head and Most of a Minor

Another condition, the garment must have a certain minimum size. "And it should have the measure to cover the head and most of a minor who walks alone in the marketplace". A minor, what size minor? A minor who already goes alone in the street without anyone needing to help him. What does that mean? That must already be a boy of I don't know, eight? No, I can't say now my own... Imagine that it means three, four. In the marketplace? He's not talking about a marketplace in New York City, he's talking about a marketplace in Monroe. Okay, from when do you send little children to the store? In short, a certain age child, the garment that covers the head and most of such a child, is the size garment for tzitzit.

The Type of Garment – Wool and Linen

And what material should it be? Says the Rambam, "And the garment should be of wool or of linen only". Specifically wool or linen, one of the two.

The point of four corners is simple. The point of wool and linen we'll soon learn. The point of head and most is apparently the main reason why many Jews are not so sure about which tzitzit they are obligated in. The tallit katan that we have, it's not clear if one can cover with it a boy who can walk alone in the marketplace. That should be his garment, right, that's the thing. It must be that the age that walks is not a tiny baby, it's understood that any garment can cover him. We're talking about such a type.

The Rambam himself made this measure, or it's not clear if it says in the Gemara this measure. Young children we're talking about, the Rambam understood that it says that a tinok she'yotzei bo levado. It's understood that we're talking about such a child who goes alone, not that one holds him in a carriage or something. But what exactly is the measure?

The Rambam already says why the measure is. It's an interesting measure. The Rambam says that this adds a condition, that this is such a way that even an adult can go with it in the marketplace sometimes derech arai. According to this, a normal tallit katan that one buys in the store, I don't believe that there is an adult who would go with it in the marketplace alone, so it's not obligated in tzitzit. Unless someone makes such a wide, such a huge tallit katan, that when someone sees him with the huge tallit katan, he'll say that it's not for him any... I don't know clearly what the... Do you understand what I'm asking?

For this is relevant the thing that it must also have importance as a garment. According to the Rambam this is certainly good. In the Gemara it says this. But what is the measure? The Chazon Ish wanted to try to give an exact number on this, or something. Interesting.

Other Types – Obligation from the Rabbis

Okay. Says the Rambam, but a garment of other types, not of wool and linen, rather silk garments, silk, or cotton wool, I mean that it's cotton, camel's wool, wool from camels, or from rabbits, from rabbits, or goat's hair, and the like, even though they are obligated in the mitzvah of tzitzit from the rabbis, so that they should not treat lightly the mitzvah of tzitzit, so that there should be a safeguard that should be such a fence that protects for other types. Or should one say, what, leave tzitzit even if he only has a garment of cotton he shouldn't wear tzitzit? The Sages say that they should also wear tzitzit.

Here he says, but he says, the requirement, that it must have four corners, is still relevant also for the rabbinic ones. It's only obligated if it's square or has more than four, it has more than four corners, according to the aforementioned measure, like the previously mentioned measure.

The Rambam's Reasoning – All Garments Mentioned in the Torah Unspecified

Says the Rambam, why specifically do I say that the main mitzvah from the Torah is only wool and linen? Because all garments mentioned in the Torah unspecified, when it says in the Torah a garment, it doesn't say of which type, it means wool or linen.

The Raavad's Objection

On this the Raavad presses. The Raavad says, "What about kelach and why do I need chomer?" Kelach is a... I don't know exactly what kelach is, but it's a type of garment that's not a nice garment. You get it? "It's not clear" means not washed out. This is an unwashed, weak package of the halacha that the Rambam said, because it depends on how you learn the Gemara.

But... ah, no, he means on... he means on... On what does the Raavad say this halacha? The comment is not clear. The Raavad, Kiryat Moshe explains that the Raavad is explaining what "meshi" means, meshi means clear. But I think that no, simply the plain meaning that I say, that the Raavad argues on the Rambam, and he says that the halacha is not correct. "It's not clear", the law is not clear. The law is only wool and linen, because he holds that all garments are obligated in tzitzit from the Torah. And so it also says in the Shulchan Aruch, or the Rema at least brings that not like the Rambam, rather all types are obligated in tzitzit from the Torah.

Halacha 2 – Four Corners Specifically, But More Than Four is Also Obligated

Good. The Rambam now goes a bit to expand on what he said that it must be four corners or more.

Three Corners – Exempt

Says the Rambam, "And what we said four corners of your garment, you should understand from it four specifically, and not one with three", a garment that has three corners is exempt. Right?

Five Corners – Obligated

Says the Rambam, "And you cannot say four and not one with five", if it has five corners, it should also become exempt. "The reason for the matter, we find that the Torah is an inclusion", when it tells you four, "and one with five is more than it", if it has five it's more than that. "But one with three, why do I obligate one with five and exempt one with three? Both of them are after all ones with four corners." Both in practice are after all ones with four corners, yes. Because what, you say that five is obligated and three not?

He says, "Indeed there is included in five four, because when you have five corners you also have four corners within it." It would have been more strange to say that four yes, more than four no. What's the difference? In practice it makes more sense to say that three no.

Where Does One Place Tzitzit on Five or Six Corners

He says, "Therefore when you make tzitzit for one with five or six, you only make on four corners that are distant from each other, if there were five or six." You will take the four corners of your garment, you place it at the corners, the furthest corners. Yes.

Halacha 3 – Garment of Cloth and Corners of Leather

He says, what happens with a garment that is assembled? "A garment of cloth, but the corners of the garment are of leather", and leather is exempt even from the rabbis, but here when the corners are of leather it's obligated, because most of the garment is of proper cloth. And conversely, if most of the garment is exempt, then we only follow the main part of the garment, one looks at what is the main part of the garment.

Halacha 4 – Garment of Two Partners, Ownerless Garment, and Borrowed Garment

Says the Rambam further, a garment of two partners, a garment that belongs to two partners, is obligated, as it says "on the corners of their garments", that belongs to them.

But a garment that has no owners, a garment that has no owners, that is ownerless, is exempt from tzitzit, as it says "and they shall make for themselves tzitzit", something that belongs to a person.

But a garment that one borrows is exempt, as it says "your garment", a borrowed garment is exempt from tzitzit for thirty days. After thirty days it's no longer called a loan, after thirty days it's already a part of him. It appears as his it says, it appears as his. It appears as his, it looks like it's his.

Halacha 5 – The Type of Tzitzit Strings

Okay, another halacha further, now of which type, we've talked now all the laws of the type of garment, we need to know of which type one makes the tzitzit.

Garment of Wool – Wool Strings

So it is, if it's of wool, then its white is wool strings, one makes the white strings, the techelet must certainly be wool, there's no doubt because techelet is specifically wool, but the white strings one also makes wool strings from the same as the garment.

Garment of Linen – Linen Strings

A garment of linen, one also makes the white linen strings, from its type.

Other Garments – From Its Type

And of other garments, one also makes the white from which type the garment is, from that one makes. Silk strings for a silk garment, which we said is rabbinic, and feather strings for a feather garment.

Wool and Linen Exempt All Types

And if he wants to make the white of other types with wool and linen, if he wants to place on other merchandise, he wants to place that the white should be wool and linen, he may, because wool and linen exempt, wool and linen are strong enough that they exempt for garments of wool and linen, and even not from its type. But other types, for example strings of silk, only exempt on a garment of silk, but not on a garment of another type. Because the main garment is wool and linen, that's the reasoning.

Halacha 6 – Shaatnez in Tzitzit

Let's go further. "What about making wool strings on a linen garment, or linen strings on a wool garment, even if he wears it alone without techelet?"

By Law It Should Be Permitted – Positive Commandment Overrides Negative Commandment

Says the Rambam, "By law it should be permitted." Actually it should have been permitted. Why? Because shaatnez is permitted regarding tzitzit. We've permitted shaatnez regarding tzitzit. Techelet screams? It's always tzitzit. With wool yes, and one puts it on linen. We see that shaatnez became permitted. So it should have been permitted without white alone also. That is, a positive commandment overrides a negative commandment, right? But one can say, but with techelet it's necessary, but when it's not necessary, why should it be permitted?

It's Possible to Fulfill with Both – Therefore Forbidden

Okay, but it's rabbinic. No, it's possible to make white not from its type. In any case, he says, "in any case, since there's no positive commandment overriding negative commandment, it seems to me that it's forbidden to fulfill with both". For example here, where you can make the corner of a type that you can make the tzitzit, together with white, like for example in the case of techelet, when you want to place techelet, very good, positive commandment overrides negative commandment. But in this case, it's possible to fulfill with both, therefore here there's no positive commandment overriding negative commandment.

Rabbinic Decree – Lest He Cover Himself With It at Night

But here is now, here the Rambam made a rabbinic decree. "But if the garment was of linen, one does not place techelet in it." By the way, as we said, apparently one should have been able to, there's no prohibition of shaatnez. The Rambam himself writes that shaatnez is not here, the mitzvah of tzitzit is enough from shaatnez. But this is not true, it's another way, it's a rabbinic decree. The Sages did decree that one should not go with such a type of tzitzit. Why? "Lest he cover himself with it at night." We're afraid one will use the linen garment at night, and at night one is not obligated in tzitzit, the Rambam hasn't said any opinions, the Rambam said the halacha. He's going to soon say the halacha. He takes on "he transgresses the positive commandment at the time of performing the mitzvah itself", because the obligation of tzitzit does not apply at night as it says "and you shall see it". Here he says it. Here he says it.

Halacha 7 – Linen Tzitzit with Techelet — Rabbinic Decree

But here is... Now, says the Rambam, here we have a novelty of the rabbinic decrees. The matter that is made of linen and wool, one has techelet. By the way, as one said, apparently one should have been able to, it wouldn't have been a prohibition of linen, because it's not possible to do otherwise.

Says the Rambam: A person should not wear shaatnez tzitzit of linen, not because the mitzvah of tzitzit gets pushed away because of the prohibition of shaatnez, because here it's not true, because it's a different explanation. Rather a rabbinic decree, the Sages did decree one should not go with such a type of tzitzit.

Why? Lest he cover himself with it at night. We're afraid one will use the linen garment at night, and at night one is not obligated in tzitzit. The Rambam has already told us this here. He's going to soon say it in the name. He assumes that one transgresses the negative commandment at a time when there's no positive commandment, that the obligation of tzitzit, is the obligation of tzitzit... Here he says it. The obligation of tzitzit is "and you shall see it", when there is seeing, when one can see things, that's during the day, then one is obligated in tzitzit. And at night one is exempt. And therefore when you're going to have the techelet at night, you're going to have only the prohibition and not the mitzvah, it's not going to override the negative commandment at all.

Discussion: The Torah's Permission and the Sages' Decree

Speaker 1: Says the Rambam, regarding the law of "and you shall see it", there's another law: a blind person. One would have thought that if at night one is exempt because one cannot see, one should think that a blind person is also always exempt from tzitzit, because he can never see. He says: even though he doesn't see, but others see him, others can indeed see him.

Ah, good. So a blind person also has... We already learned this by the reading of Shema also, it's an obligation, he can say "yotzer hame'orot", because he has benefit from the light because another sees him, so it doesn't help him so much, but it also helps him. So a blind person doesn't become exempt. But a garment that one doesn't go at all... The Rambam says in a garment, at night one is generally exempt.

A blind person has another reason why to wear tzitzit, because wearing tzitzit reminds... "And you shall see it and remember", it reminds him through the fact that people around remind him. He knows that he has it, and people remind him, people tell him "ah, you know, you have so many knots or so many strings", it reminds him all the time. Yes, that's the explanation.

And as said, at night when one cannot see, one is exempt from tzitzit. So at night one doesn't need to wear tzitzit. Yes, that's the thing. At night one doesn't need to wear tzitzit, and therefore indeed was concerned that if he's going to go at night... if he will be able to say a sign that he can't see, but he can feel the tzitzit.

Speaker 2: Also at night?

Speaker 1: Also at night he can also feel the tzitzit.

Speaker 2: I'll ask you another question. When the Torah says that tzitzit overrides shaatnez, didn't the Torah think that he can go with the same garment at night?

Speaker 1: The Torah says when one fulfills the mitzvah. So in short, it's not relevant at all. That law that it overrides shaatnez is not relevant.

Speaker 2: Why? Now it's not relevant? The Sages said one shouldn't make it, because it's not relevant.

Speaker 1: Well, so what's the point of the law of the Torah? Nothing?

Speaker 2: One fulfills the mitzvah in any case. During the day, if someone did make it, during the day he will fulfill the mitzvah.

Speaker 1: Okay. Interesting. Do you understand what I'm saying? It's simple that one shouldn't use the permission, why? Because not always is it there. So we have by lulav, shofar, and etrog.

Speaker 2: One cannot come to plan a mitzvah. It's not a plan. I agree. Yes, there is power in the donkey's load is the main mitzvah. It's true.

Halacha 8 – When Does One Put On Tzitzit and When Does One Make a Blessing

Says now the Rema, when does one put on tzitzit and when does one make a blessing on it? Says the Rema thus: "A person is permitted to wear tzitzit at night, whether on a weekday or on Shabbat, and even though apparently there is a prohibition of shaatnez in it, nevertheless since he is not obligated in it, there is no mitzvah in it". One can put it on then, but the blessing one should only make at the time of obligation. Even Shabbat, one might think that it's a burden that he's carrying. No, it's still a garment. He wouldn't have been able to make the blessing. The blessing one should only make when one is obligated. And the custom is to bless on the tzitzit in the morning. When during the day is the mitzvah, from when does the mitzvah begin? From when can one make a blessing? From when one can recognize, from the beginning of coming, wearing it. The tzitzit has a beginning and a wearing. One looks at it.

How does the blessing go? What is the blessing? Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves in tzitzit. Says the Rema, "before he wraps himself in it during the day, whenever one will wrap oneself in it during the day, one blesses on it before wrapping oneself in it". If someone will wrap himself several times in one day, each time that he will wrap himself, he should make the blessing beforehand. Says the Rema, "And some say that one blesses on it at the time of its making". When one makes the tzitzit, when one is making...

Hagahos Maimoniyos says that there is a mitzvah back then. When one makes the twisting of the threads, all these things, wouldn't one perhaps have had to make a blessing back then? But he says, no, the sof hamitzvah (conclusion of the mitzvah) is the hita'atfus (wrapping oneself), therefore one only makes the blessing lehit'atef, but not on making the tzitzis.

Halacha 9 – Honor of Tzitzis — Bathroom, Bathhouse, Torn Threads

The Rambam says, now we're going to talk about how much one must honor tzitzis. The Rambam says, mutar lehachnis tzitzis lebeis hakisei ulebeis hamerchotz (it is permitted to bring tzitzis into the bathroom and bathhouse), unlike for example tefillin or a sefer Torah which one may not. The Rambam says, nifseku lo chutim o niskalkelu (if threads were torn or became ruined), if threads were torn off or it became ruined, the law is not like tefillin which became broken or torn which must be honored, rather one throws them away in a regular place, because this is tashmishei mitzvah and not tashmishei kedushah (objects used for a mitzvah and not objects of holiness), tashmishei mitzvah is not as holy as tashmishei kedushah. And it's not even like tashmishei mitzvah she'ein begufo kedushah (objects used for a mitzvah that don't have inherent holiness). There is no kedushah in these articles, in the pieces of tefillin there is kedushah, but in a piece of tzitzis there is no kedushah.

Halacha 10 – Selling a Fringed Garment to a Non-Jew

The Rambam says, asur limkor talis metzutzeses legoy (it is forbidden to sell a fringed garment to a non-Jew), if someone sells to a non-Jew a garment that already has tzitzis, he may not do so until he removes the tzitzis, until he takes it off, lo mipnei sheyeish begufo kedushah (not because it has inherent holiness), not because it has kedushah, so what's the reason? Why may one not? I just told you that it doesn't have any kedushah, what's the reason? ela shema yis'atef bo (rather lest he wrap himself in it), rather there is such a concern that the non-Jew will now use it as camouflage to be able to act like a Jew, he will put it on, and a Jew will think that another Jew is walking next to him, he will see him going with tzitzis, he will trust him and he will think that this is a Jew, and he will go with him, veyahargehu (and he will kill him). This is what the non-Jew will do.

Digression: Kapote for a Non-Jew

From here one learns that one may not sell a kapote to a non-Jew, if someone has a kapote store or a rekel, he may not sell to a non-Jew because he can use it to make... I say exactly the opposite, it's a mitzvah to sell to a non-Jew, because if a non-Jew walks into Boro Park with a kapote, the first thing they immediately call is shalom aleichem. What's the problem if a non-Jew goes with a kapote? If you know it's a non-Jew... I don't understand. Anyway, the point is, okay, it's a practical thing.

Halacha 11 – Who is Obligated in Tzitzis — Women, Slaves, Minors

Who is obligated in tzitzis? The Rambam says, nashim va'avadim ketanim peturim min hatzitzis min haTorah (women and slaves and minors are exempt from tzitzis from the Torah). But minors... he hasn't yet told us why, but it's already obvious apparently, because lo tasur lailah (it does not depart at night), because lo tasur yom (it does not depart by day) one is obligated, and therefore it is a mitzvas asei shehazman grama (positive time-bound commandment). Midivrei chachamim (by rabbinic decree), and slaves and minors, because slaves and minors are exempt. From the words of the sages, if it's a katan sheyodei'a lehit'atef (minor who knows how to wrap himself), like a minor, a minor is always from when he can already do certain things, he is obligated in those things. Once he already knows how to wrap himself with a garment, he is chayav betzitzis kedei lechancho bemitzvos (obligated in tzitzis in order to train him in mitzvos).

What about women, slaves, and tumtum? Yes, im ratzu lehit'atef betzitzis (if they want to wrap themselves in tzitzis), they can do so without a blessing. There is now the same thing, kol hamitzvos shehanashim peturos mehem (all the mitzvos that women are exempt from), it's not that if they are exempt they may not do them, rather im ratzu la'asoson belo berachah (if they want to do them without a blessing), once they don't make a blessing it doesn't bother them.

However, there is the Rambam, tumtum ve'androginus (tumtum and androgynous), which is a doubtful male or female, it's doubtful because it's a mitzvah de'oraisa (from the Torah), they are obligated to do the mitzvah out of doubt, but they don't make a blessing, because a blessing is derabbanan (rabbinic), safek derabbanan lekulah (rabbinic doubt is lenient). But one must remember that Tosafos, Rabbeinu Tam, held that a woman can indeed say a blessing even if she does a mitzvah that she is not obligated in, like for example if a woman wants to put on a talis, she may make a blessing on it, because Tosafos had a proof that a woman can indeed make a blessing even on such a mitzvah, and this is how the Ashkenazim conduct themselves indeed with shofar and so forth, that they allow women to make blessings even on positive time-bound commandments.

Halacha 12 – How is the Obligation of the Mitzvah of Tzitzis — Obligation of the Person, Not Obligation of the Garment

Yes, it's ready. The Rambam says, how is the obligation of the mitzvah of tzitzis? How does one deal with tzitzis? He says like this, kol adam shechayav la'asos mitzvah zo (every person who is obligated to do this mitzvah), every Jew who is obligated in the mitzvah of tzitzis, that means every male who is an adult, if he puts on kesus hare'uyah letzitzis (a garment fitting for tzitzis), a garment that has four corners, he must first put on tzitzis and only then may he wrap himself. Ve'im nis'atef belo tzitzis, harei zeh mevatel mitzvas asei (and if he wrapped himself without tzitzis, he has nullified a positive commandment), he will nullify a positive commandment. Aval ein al gufo ha'adam letzitzis, kol zman shelo yitkhaseh bah, omed hu arum ve'eino munach (but the person's body is not obligated in tzitzis, as long as he doesn't cover himself with it, he stands naked and is not placed), if he lies there he is exempt from tzitzis. She'ein zo chovas hatalis (for this is not an obligation of the garment), it's not an obligation that every four-cornered garment should have tzitzis, it's only chovas ha'ish (an obligation of the person), an obligation that a person who puts on a four-cornered garment should have tzitzis on it. An obligation of the person, not an obligation of the garment. This is the answer to the question "how is the obligation of the mitzvah of tzitzis?", the answer is that the obligation is on the person. But what is the four corners? This isn't my four corners, this is much more. It's a garment, it's an obligation. If the person sees he goes with the garment, and if he doesn't go with the garment it's also fine, either way.

Af al pi she'ein adam mechuyav litol talis o liknos lo beged kedei sheya'aseh bo tzitzis (even though a person is not obligated to take a garment or buy himself a garment in order to make tzitzis on it), one doesn't have to go buy a four-cornered garment, one is only obligated if one uses it, says the Rambam, "ela ra'ui le'adam chasid shelo liftor atzmo mimitzva zo" (but it is fitting for a pious person not to exempt himself from this mitzvah). A pious Jew, an adam chasid, it's not fitting for him to exempt himself from this mitzvah. "Ela le'olam yishtadel liheyos atum bekesus hamechuyav betzitzis kedei sheyekayem mitzvah zo" (rather he should always strive to be wrapped in a garment that is obligated in tzitzis in order to fulfill this mitzvah). He should indeed specifically put on those types of garments that one goes with tzitzis, in order to fulfill this mitzvah. The Rambam says, "uvifrat bish'as hatefillah yesh bo genai gadol yoser" (and especially at the time of prayer there is a greater disgrace). That one should indeed go with tzitzis. "Genai gadol letalmid chacham sheyispalel vehu eino atum" (it is a great disgrace for a Torah scholar to pray when he is not wrapped). It's a great disgrace that he is not wrapped.

Even an ordinary person is special, he should be careful at the time of prayer to go. A Torah scholar is certainly all the more so terrible. He comes to shul without a talis, he doesn't mean because it's a garment of importance, he doesn't mean because this is part of the mitzvah that he does with it. Apparently both together. Part of the importance is that this is the garment with which one does tzitzis. Obviously why does a person come to shul and he is a Torah scholar, he doesn't go with a talis, he thinks he's still a bachur (unmarried young man). The fact is they don't let bachurim go with a talis, so they should be embarrassed and they should get married.

Digression: Bachurim and Talis

So about this today, what should be? Can one say that everyone should put on tzitzis, everyone wants to get married. Ah, can't know. It's very certain.

Halacha 13 – Importance of the Mitzvah of Tzitzis — Equal to All the Mitzvos

"Le'olam yehei adam zahir bemitzvas tzitzis" (a person should always be careful with the mitzvah of tzitzis). The Rambam explains, "sheharei shaklah haTorah venislah bah kol hamitzvos kulan, shene'emar 'ure'isem oso uzchartem es kol mitzvos Hashem va'asisem osam'" (for the Torah weighed it and hung on it all the mitzvos, as it says 'and you shall see it and remember all the commandments of Hashem and do them'). So one sees that tzitzis is equal to all the mitzvos, or because all mitzvos are dependent on it. Equal means, one can mean in this person, that it weighs on this, all mitzvos hang on this, because a person sees it, he remembers all the mitzvos.

So what do we learn from this? The "le'olam yehei adam zahir" (a person should always be careful) apparently also applies to the previous halacha. What does it have to do with tzitzis? Certainly, he's not transgressing a positive commandment. It means to say, you should be careful to wear simply a garment that is obligated in tzitzis, or at least when davening go with a talis.

Two Approaches in the "Importance" of a Mitzvah

Speaker 1: Many times when one warns about a certain mitzvah, one says the mitzvah is very important. Many times one says no, the mitzvah is not more important than other mitzvos, but it's a time to guard for other mitzvos, it reminds you of other mitzvos. So it's very important. But it's interesting, because I'm not telling you that this is more important than other mitzvos, I'm telling you that this leads to other mitzvos.

Practical Difference Regarding Talis Katan

It could be that those who hold that a talis katan in weak circumstances is a bachur who doesn't have a talis, he must otherwise buy a large talis katan so he should fulfill the mitzvah of tzitzis. A married man who already has a talis, he can have a small talis katan, because he already has tzitzis. Do you understand what I'm saying?

Speaker 2: Yes.

Zohar — Joy with the Mitzvah of Tzitzis

Speaker 1: Anyway, this is the matter, one should be very careful with the mitzvah of tzitzis, one should be very happy with it. Also the Zohar has already said, when the Zohar means one should be beautiful, and one should be very happy with the mitzvah of tzitzis. Although it's a small thing, with this one comes to all mitzvos, it's a virtue to be very happy with it.

---

Conversation at the End of the Shiur

Speaker 1: What are you doing, everything good?

Speaker 2: Yes, I think.

Speaker 1: Finished?

Speaker 2: No.

Speaker 1: Thinking about the video or without the video?

Speaker 2: Without the video.