Tzitzis on Bedsheets
Rabbi Yonason Johnson
In the third passage of the Shema which speaks about the Mitzvah of Tzitzis, we read [1] וראיתם אותו - and you shall see it (i.e. the Tzitzis). From this posuk, the Talmud [2] derives that a כסות לילה - a night-time garment is exempt from Tzitzis, since night is not the time of seeing.
The application of this exemption is subject to debate by the Rishonim:
The Rosh [3], learns that the obligation to place Tzitzis into a garment will depend on what type of garment it is. A night-time garment is a garment made for wearing at night, for example pyjamas. Such a garment is exempt from Tzitzis even when worn during the day. Conversely, day-time clothing would be obligated in Tzitzis even when worn at night.
The Rambam [4] explains that the type of garment is not of consequence. What matters is when the garment is being worn. Any garment worn at night is exempt from Tzitzis. Any garment worn during the day is obligated in Tzitzis.
The Shulchan Aruch [5] brings both opinions without issuing a ruling. As such, we take the stringencies of both opinions. Therefore, Tzitzis should be placed in any 4-cornered garment worn during the day and also in day-time clothing even when worn at night.
Concerning the Brocha however, we follow the principle of ruling leniently in cases of doubt. Therefore a Brocha is only recited when both opinions would agree on the obligation of Tzitzis i.e. a day-time garment worn during the day.
Two halachos later, the Shulchan Aruch rules that we do not put Tzitzis into sheets, even though they are worn in the morning.
Both the Shulchan Aruch Harav and the Mishna Berura observe that this ruling is in accordance with the opinion of the Rosh. According to the Rambam, since the sheet is worn during the daytime, it should be obligated in Tzitzis [6].
Eliah Rabbah [7] explains that the Shulchan Aruch’s ruling is compatible even with the Rambam’s opinion; Since the beginning of (and primary) ‘wearing’ of a sheet is at night, it is treated as purely a night-time use. The few hours into the morning are merely incidental. This would explain the language of the Shulchan Aruch “even though a person sleeps in them in the morning”. It would also explain why the Shulchan Aruch who earlier brings both opinions does not distinguish in this halocha.
This explanation takes care of the few hours we sleep in after sunrise. But what about the Shabbos afternoon Shluff when the entire sleep is during daylight hours?
In the Siddur [8], the Alter Rebbe appears to agree with this distinction. In his Shulchan Aruch the Alter Rebbe discusses a cover with which one sleeps also in the morning. But in the Siddur, the Alter Rebbe refers to a cover with which one covers them-selves when they sleep in the daytime.
There is another dispute among the Rishonim on this topic:
The Mordechai [9] exempts all sheets and blankets. He distinguishes be-tween a garment with which one covers themselves in a manner of wearing and a sheet/blanket with which is merely covering oneself with or spreading over themselves. However Tosfos [10] rules that there is no such distinction.
The Alter Rebbe, based on the Magen Avraham [11] rules that if the sheet or blanket is made of wool, one of the corners should be rounded to exempt it from Tzitzis according to all opinions. This is also the ruling of the Mishna Berura.
The rationale of this ruling to be strict with woollen blankets but lenient with other fabrics is based on a combination of leniencies and doubtful cases. Whilst we generally do not act leniently in each individual case, we do so when they act in combination:
1. The view of the Rosh that a night-time garment is exempt from Tzitzis even if worn in the day.
2. The Mordechai rules that since sheets and blankets are not ‘worn’ they are exempt from Tzitzis.
3. The Rif and Rambam rule that only a woollen or linen garment is obligated in Tzitzis Min Hatorah (other materials are only obligated Rabbinically).
In the Siddur, the Alter Rebbe rules that one should round a corner of the blanket (Koldra) which one uses to cover themselves during the day. Here the Alter Rebbe does not seem to distinguish between wool and other types of materials.
Despite the rulings of the Shulchan Aruch Harav and Mishna Berura, there are Poskim who rule that common practice does not follow the Magen Avraham [12]. This is also the ruling of Aruch Hashulchan who is lenient even with woollen sheets.
There are Poskim [13] who rule that even according to the stricter opinion, there is no question of having to require Tzitzis (or to round-off of a corner) on a puffy blanket such as an eiderdown or doona. They argue that due to the thickness of the stuffing, the corner is already considered ’rounded’. Even though the quilt cover itself is flat and has 4 corners, it too would be exempt. This is because the quilt cover is batel to the doona which it covers [14].
It should also be noted that even the stringent opinions refer to sheets with which one covers themselves. Sheets which a person lies on top of are exempt according to all opinions.
Neither of these leniencies would apply to flat top-sheets or blankets.
Whilst common practice even amongst G-d-fearing individuals is not to round the corners of blankets which are used also during the day, scrupulous individuals would do so. There is strong basis, especially for those who follow the rulings of the Alter Rebbe to be stringent, especially for blankets which are made of wool. But before taking out your scissors, please check with your local halachic authority [15].
[1] Bamidbar 15:39
[2] Menachos 43a
[3] Hilchos Tzitzis Simon 1
[4] Hilchos Tzitzis 3:7-8
[5] OC 18:1
[6] See Hagahos Maimonios in the name of R’ Eliah.
[7] 18:4
[8] Hilchos Tzitzis ד“ה מלבושים שלנו
[9 Hilchos Tzitzis Simon 941
[10] Menachos 41a ד“ה תכלת
[11 OC 18:3
[12] Mor Uketzia 18, Bris Kehuna (מערכת צ אות יד ), Eishel Avraham Butshash 18. The chazon Ish was personally stringent
but wrote that those who are lenient have on what to rely.
[13] Eshel Avrahm Butshash 18
[14] Shu”t Hisorrerus Teshuvah 1:9
[15] See Siddur Rabbeinu Hazakein (Raskin) Miluim Simon 7 for a possible justification for the general lenient approach on this issue.
Rabbi Yonason Johnson
In the third passage of the Shema which speaks about the Mitzvah of Tzitzis, we read [1] וראיתם אותו - and you shall see it (i.e. the Tzitzis). From this posuk, the Talmud [2] derives that a כסות לילה - a night-time garment is exempt from Tzitzis, since night is not the time of seeing.
The application of this exemption is subject to debate by the Rishonim:
The Rosh [3], learns that the obligation to place Tzitzis into a garment will depend on what type of garment it is. A night-time garment is a garment made for wearing at night, for example pyjamas. Such a garment is exempt from Tzitzis even when worn during the day. Conversely, day-time clothing would be obligated in Tzitzis even when worn at night.
The Rambam [4] explains that the type of garment is not of consequence. What matters is when the garment is being worn. Any garment worn at night is exempt from Tzitzis. Any garment worn during the day is obligated in Tzitzis.
The Shulchan Aruch [5] brings both opinions without issuing a ruling. As such, we take the stringencies of both opinions. Therefore, Tzitzis should be placed in any 4-cornered garment worn during the day and also in day-time clothing even when worn at night.
Concerning the Brocha however, we follow the principle of ruling leniently in cases of doubt. Therefore a Brocha is only recited when both opinions would agree on the obligation of Tzitzis i.e. a day-time garment worn during the day.
Two halachos later, the Shulchan Aruch rules that we do not put Tzitzis into sheets, even though they are worn in the morning.
Both the Shulchan Aruch Harav and the Mishna Berura observe that this ruling is in accordance with the opinion of the Rosh. According to the Rambam, since the sheet is worn during the daytime, it should be obligated in Tzitzis [6].
Eliah Rabbah [7] explains that the Shulchan Aruch’s ruling is compatible even with the Rambam’s opinion; Since the beginning of (and primary) ‘wearing’ of a sheet is at night, it is treated as purely a night-time use. The few hours into the morning are merely incidental. This would explain the language of the Shulchan Aruch “even though a person sleeps in them in the morning”. It would also explain why the Shulchan Aruch who earlier brings both opinions does not distinguish in this halocha.
This explanation takes care of the few hours we sleep in after sunrise. But what about the Shabbos afternoon Shluff when the entire sleep is during daylight hours?
In the Siddur [8], the Alter Rebbe appears to agree with this distinction. In his Shulchan Aruch the Alter Rebbe discusses a cover with which one sleeps also in the morning. But in the Siddur, the Alter Rebbe refers to a cover with which one covers them-selves when they sleep in the daytime.
There is another dispute among the Rishonim on this topic:
The Mordechai [9] exempts all sheets and blankets. He distinguishes be-tween a garment with which one covers themselves in a manner of wearing and a sheet/blanket with which is merely covering oneself with or spreading over themselves. However Tosfos [10] rules that there is no such distinction.
The Alter Rebbe, based on the Magen Avraham [11] rules that if the sheet or blanket is made of wool, one of the corners should be rounded to exempt it from Tzitzis according to all opinions. This is also the ruling of the Mishna Berura.
The rationale of this ruling to be strict with woollen blankets but lenient with other fabrics is based on a combination of leniencies and doubtful cases. Whilst we generally do not act leniently in each individual case, we do so when they act in combination:
1. The view of the Rosh that a night-time garment is exempt from Tzitzis even if worn in the day.
2. The Mordechai rules that since sheets and blankets are not ‘worn’ they are exempt from Tzitzis.
3. The Rif and Rambam rule that only a woollen or linen garment is obligated in Tzitzis Min Hatorah (other materials are only obligated Rabbinically).
In the Siddur, the Alter Rebbe rules that one should round a corner of the blanket (Koldra) which one uses to cover themselves during the day. Here the Alter Rebbe does not seem to distinguish between wool and other types of materials.
Despite the rulings of the Shulchan Aruch Harav and Mishna Berura, there are Poskim who rule that common practice does not follow the Magen Avraham [12]. This is also the ruling of Aruch Hashulchan who is lenient even with woollen sheets.
There are Poskim [13] who rule that even according to the stricter opinion, there is no question of having to require Tzitzis (or to round-off of a corner) on a puffy blanket such as an eiderdown or doona. They argue that due to the thickness of the stuffing, the corner is already considered ’rounded’. Even though the quilt cover itself is flat and has 4 corners, it too would be exempt. This is because the quilt cover is batel to the doona which it covers [14].
It should also be noted that even the stringent opinions refer to sheets with which one covers themselves. Sheets which a person lies on top of are exempt according to all opinions.
Neither of these leniencies would apply to flat top-sheets or blankets.
Whilst common practice even amongst G-d-fearing individuals is not to round the corners of blankets which are used also during the day, scrupulous individuals would do so. There is strong basis, especially for those who follow the rulings of the Alter Rebbe to be stringent, especially for blankets which are made of wool. But before taking out your scissors, please check with your local halachic authority [15].
[1] Bamidbar 15:39
[2] Menachos 43a
[3] Hilchos Tzitzis Simon 1
[4] Hilchos Tzitzis 3:7-8
[5] OC 18:1
[6] See Hagahos Maimonios in the name of R’ Eliah.
[7] 18:4
[8] Hilchos Tzitzis ד“ה מלבושים שלנו
[9 Hilchos Tzitzis Simon 941
[10] Menachos 41a ד“ה תכלת
[11 OC 18:3
[12] Mor Uketzia 18, Bris Kehuna (מערכת צ אות יד ), Eishel Avraham Butshash 18. The chazon Ish was personally stringent
but wrote that those who are lenient have on what to rely.
[13] Eshel Avrahm Butshash 18
[14] Shu”t Hisorrerus Teshuvah 1:9
[15] See Siddur Rabbeinu Hazakein (Raskin) Miluim Simon 7 for a possible justification for the general lenient approach on this issue.
