By Rabbi Moishe D. Lebovits. The Gemorah[1] says that while doing the mitzvah of kisuy hadam, one should not cover the blood with his foot as this is a disgrace to the mitzvah.[2] The Medrash Tanchuma[3] says that one who honors Hashem’s mitzvos is as if he is honoring Hashem; however, one who acts disrespectfully to mitzvos it is as if he is acting disrespectful to Hashem. The Shilta[4] says one has to be careful in the manner in which he respects mitzvos, since there is a concept of “bizayon mitzvos”. This is learnt from the halacha of kisuy hadam. The poskim are in disagreement whether this halacha is a d’oraisa or d’rabanan.[5]

A Mitzvah Object- A mitzvah object is an item that is being used for a mitzvah, such as a kosher tallis.[6] It is prohibited to use this object for a mundane purpose and certainly not in a disgraceful act manner.[7] An object which was reserved for a mitzvah but was not yet used does not have this status. This is known as “hazmana lav milsa.”[8]

Tashmishei Mitzvah- A tashmishei mitzvah object was once used for a mitzvah, but is no longer used for this purpose. One example are tzizis that became posul.[9] Mundane activity is permitted, but disgraceful activity is prohibited[10]

Tashmishei D’tashmishei Mitzvah- This is an object that comes in contact with a mitzvah on a steady basis,[11] such as a tallis bag.[12] These items have no kedusha, and need not be placed in sheimos.[13]

Tzitzis strings

Tzitzis strings which are no longer attached to the beged may not be treated in a disgraceful manner.[14] They may be placed in a public place for disposal.[15] Some are particular to put them in sheimos.[16] Doing this is a praiseworthy act.[17] It is permitted to use the tzitzis as a bookmark,[18] but they should not be simply placed in a sefer.[19] Detached strings are muktzah and may not be handled on Shabbos.[20] The strings should not be tied together in a knot.[21] Some children tie the strings of talleisim together on Simchas Torah; they should be discouraged from this practice. It is permitted to cut the tzitzis if they are too long.[22]

Dragging Tzitzis on the Floor

While wearing a tallis (whether gadol or katon), one should be careful not to let the strings drag on the floor.[23] This is a disgrace for the tzitzis,[24] and there is a chance that the strings will tear and render the beged unusable.[25] Some people stick the tzitzis in their belts in order to avoid this problem.[26] Some poskim permit one to sit while his tzitzis are on the floor,[27] while others are stringent in this situation.[28] If one sees tzitzis lying on the floor there is no need to pick them up[29] if they are detached from the beged. If one sees his friend’s tzitzis dragging on the floor he does not need to inform him either.[30] One should not sit on the tzitzis because this is a disgrace to the mitzvah. Sitting on the garment is permitted.[31]

Using a Tallis Gadol

A tallis gadol may not be used in a mundane or disgraceful manner.[32] One should not clean his glasses with his tallis gadol,[33] clean dirt on his foot,[34] wipe sweat,[35] or any other disrespectful act, such as guarding a secret in order to make sure no one else hears. Some allow the use a worn out tallis to clean the quill which is used to write a sefer torah.[36] One may use his tallis gadol to make a separation between himself and the floor when he bows at aleinu on Yom Kippur.[37] The minhag seems to be to wash a tallis gadol with other garments.[38] The poskim speak against giving a tallis to a non-Jew to be cleaned.[39] However, the minhag is to be lenient.[40] In earlier years, the garments were all cleaned by hand. Today, since garments are washed by machines, it is permitted to give a tallis to a non-Jew according to all opinions.[41]

Using a Tallis Katton

A tallis katton may be used for mundane purposes, but not in a disgraceful manner.[42] Some poskim prohibit cleaning glasses with a tallis katon,[43] while others permit it.[44]

Entering the Bathroom Wearing a Tallis Gadol / Katton /Kittel /Gartel / Hat

The minhag is that we do not enter the washroom wearing a tallis gadol,[45] but a tallis katon is permitted,[46] even if the strings are visible.[47] One should remove his tallis katon before going into the shower so as not to forget it in the bathroom. The minhag is to remove the kittel before entering the bathroom.[48] A gartel[49] is considered a garment that is specifically meant to be worn while davening. Therefore, one may not walk into the washroom while wearing it.[50] If one always wears a gartel even when he is not davening, then it is not considered a tefilla garment and it may be brought into the washroom. A hat that is worn for tefilla has other uses and is not a tefilla garment. Therefore, one may wear his hat in the washroom.[51]

How to Dispose of an Old Tallis Gadol / Katton

A tallis gadol or katon whose tzitzis were removed may be thrown in the garbage, but not in a disgraceful place.[52] It is proper to wrap the garment in a bag and then throw it in the garbage.[53] (A worn out gartel should be wrapped in a plastic bag and then thrown in the garbage).[54]

Wearing a Tallis Katon on the Skin

Some poskim say that one is permitted to wear a tallis katton directly on his body, without the separation of an undershirt. This is not considered a disgraceful act since it is the derech.[55] Harav Yisroel Belsky shlita holds since a tallis katton is a garment set aside for a mitzvah, one should choose a begged that is worn in a respectful manner. Therefore, one should not wear directly on his skin. When playing ball or exercising on a hot day, and one feels the need to remove some clothing, he may wear the tzitzis on his skin rather than not wearing the tzitzis at all.[56]

Sleeping With the Tallis Katon

According to halacha, the custom is not to sleep while wearing a tallis katton.[57] However, based on kabbalah, the Arizal states that one should sleep with his tallis katton.[58] Some seforim explain that it protects from bad occurrences.[59]

Shabbos / Yom Tov Candles

It is permitted to benefit from the Shabbos candles, whether the enjoyment is one of a mitzvah or a non-mitzvah.[60] Nonetheless, one may not act in front of the candles in a disgraceful manner. Therefore, one should not place dirty items in front of the candles,[61] and one should not change his child’s diaper in front of the candles. If the bottom of a candle needs to be lit, in order for it to stick better, one may not take a Shabbos candle that was already lit for Shabbos to melt the bottom of the candle.[62] The candles which were lit for Yom Tov have the same halacha as for Shabbos. In a pressing situation, one may take a candle which was already lit for Yom Tov, and use it for cooking on Yom Tov.[63] Those who light with oil may throw the oil cups into the garbage.[64] (Leftover wax and candles used for melava malka may be thrown directly into the garbage).[65]

Candles Lit By the Amud in Shul

A candle lit in shul by the amud may not be used in a mundane manner,[66] i.e., lighting a non-mitzvah candle with this candle, or lighting a cigarette.[67] If the candle was lit for a mitzvah, and will immediately be extinguished, then lighting the aforementioned with it is permitted.[68]

Torches Used By a Hachnoses Sefer Torah

At a hachnoses sefer torah children are given torches. After these torches are used they may be thrown into the garbage.[69]

Tzedaka Box, Challah Cover, Kiddush Cup

After one is finished using a tzedakah box, it may be thrown into the garbage.[70] The box has no connection to the actual mitzvah; it is just used as a place to accumulate the money. One may discard a challah cover by placing it in the garbage.[71] Kiddush cups that contain pesukim should not be thrown into the garbage.[72]

Yarmulka / Pictures of Gedolim

Once one is finished with his yarmulka (it is worn out etc) it may be thrown into the garbage without wrapping it first.[73] One may discard pictures of gedolim in the garbage as long as there are no pesukim on them.[74]

[1] Chullin 87a, see Shabbos 22a, V’ayikra 17:13 on the mitzvah of kisuy hadam.

[2] Rosh Meseches Chullin 6:6, Rambam Hilchos Shechita 14:16, Morei Nevuchim 3:46, Shulchan Aruch YD. 28:6, Charedim page 97:12, Chai Adom 68:2, Chasam Sofer Chullin ibid.

[3] Va’yetzei page 54:6.

[4] Shelach pages 41-47.

[5] Darchei Teshuva YD. 28:51. Refer to Chai Adom ibid.

[6] Refer to Pri Megadim M.Z. 153:15.

[7] Shulchan Aruch O.C.21: 1, Mishnah Berurah 9.

[8] Be’er Heitiv 21:1, Mishnah Berurah 42:22, Rama 638:1.

[9] Shulchan Aruch 21: 1, Mishnah Berurah 1.

[10] Ibid.

[11] Pri Megadim ibid.

[12] Aruch Hashulchan 21:4. One is permitted to place divrei chol in a velvet tallis bag.

[13] Refer to Ginzei Hakodesh page 171:footnote 16.

[14] Shulchan Aruch 21:1, Mishnah Berurah 3,4, Kaf Ha’chaim 1, Shulchan Aruch Harav 1, Pri Megadim Eishel Avraham 1.

[15] See Shulchan Aruch ibid, Mishnah Berurah 7, Kaf Ha’chaim 2.

[16] Rama 1, Shulchan Aruch Harav 1.

[17] Shulchan Aruch Harav ibid.

[18] Mishnah Berurah 8, Aruch Ha’shulchan 4, Shulchan Arcuh Harav 4, Be ‘er Heitiv 2.

[19] Mor U’kitziah 21.

[20] Shalmei Yehudah 1:5.

[21] Shulchan Aruch 21: 1. If one is doing it out of boredom then it is permitted since your intention is not to make a knot, See Avnei Yoshpei 4:16:3.

[22] Sheilas Ravpage 152:11.

[23] Bais Yosef, Shulchan Aruch 4, Be ‘er Heitiv 5, Sharei Teshuva 5, Shulchan Aruch Harav 5. The Aruch Ha’shulchan says this concern is only while making the actual beracha. The Kaf Ha’chaim 18 says this practice is only a zehiros. Refer to Sheiros Yosef 21: 6.

[24] Mishnah Berurah 18, Shulchan Aruch Harav 5, Chai Adom 11:40.

[25] Mishnah Berurah ibid.

[26] Mishnah Berurah 18, Chai Adom 11:40, Sharei Teshuva 4, Kaf Ha’chaim 19, Aruch Ha’shulchan 7.

Rivevos Ephraim 4:15:7. Refer to Darchei Chaim V’Sholom 39 who did not have this custom.

[27] Harav Yisroel Belsky Shlita, see Aruch Ha’shulchan ibid.

[28] Opinion ofRav Nisson Karelitz shlita quoted in Ginzei Ha’kodesh page 177:footnote 17.

[29] Refer to Mishnah Berurah 21:7, Ginzei Ha’kodesh 17:footnote 29.

[30] Refer to Ginzei Ha’kodesh 19:16 footnote 29, Sefer Tzisis page 409 footnote 41 alef.

[31] Sefer Tzisis page 408.

[32] Bais Yosef, Shulchan Aruch 21:2, Mishnah Berurah 9,10, Aruch Ha’shulchan 5, Oz Nedberu 8:50.

[33] Harav Yisroel Belsky Shlita, see Halichos Shlomo 3:19, Avnei Yashfei 4:16:4, Chai Ha’Levi 3:2

[34] Shulchan Aruch 2, Mishnah Berurah 11, Sefer Tzisis page 399:footnote 13.

[35] Ginzei Ha’kodesh 17:2 footnote 3 Some are lenient with this if he has nothing else to clean his brow with.

[36] Rivevos Ephraim 4:14

[37] Shar Ha’tzyion end of 131:44.

[38] The opinion of Harav Elyashiv Shlita quoted in Ginzei Ha’kodesh 17:footnote 16. Refer to Kaf Ha’chaim.

154:29, Oz Nedberu 8:50.

[39] See Mishnah Berurah 21:17, KafHa’chaim 17.

[40] Shulchan Aruch Harav 4, Chai Ha’Levi 3:2:5.

[41] Shevet Hakehusi 4:9.

[42] Mishnah Berurah 12, see KafHa’chaim 16.

[43] Halichos Shlomo 3:19.

[44] Harav Yisroel Belsky Shlita.

[45] Refer to Sefer Chassidim 775, Shulchan Aruch 3, Machtzis Ha’shekel 2, Chai Adom 11:37, Mishnah Berurah 14, Shulchan Aruch Harav 3, Vayivorech Dovid 19.

[46] Shulchan Aruch 3, Mishnah Berurah 14.

[47] Levush 8: 10, Magen Avraham 13, Mishnah Berurah 8:26, Aruch Ha’shulchan 17, Shulchan Aruch Harav.

8, Oz Nedberu 8:39, Tzitz Eliezer 8:3, 13:5. The Sefardim have the custom not to keep their tzitzis out based on the Arizal. Refer to Yechaveh Da’as 2: 1, Yaskil Avdi 5:3, Sheiros Yosef l :8:42.

[48] Refer to Taz 3, Be’er Heitiv 3, Chai Adom 11:37, Matei Ephraim 610:12, Mishnah Berurah 14,610:18, says the minhag is not to remove the white yarmulka which is accustomed to wear on Yom Kippur before going to the bathroom.

[49] Refer to Shabbos lOb, Shulchan Aruch 91:2, Mishnah Berurah 1-3, Aruch Ha’shulchan 4, Shulchan Aruch Harav 91:2, Teshuvos V’hanhugos 1:69, Minchas Yitzchok 5:41.

[50] Harav Yisroel Belsky Shlita, see Avnei Yoshpei 4:16:6, Vayivorech Dovid ibid.

[51] Harav Yisroel Belsky Shlita, see Avnei Yoshpei ibid.

[52] Shulchan Aruch 2, Mishnah Berurah 13.

[53] Harav Elyashiv Shlita quoted in Ginzei Ha’kodesh 17:footnote 22.

[54] Harav Yisroel Belsky Shlita, see Shevet Hakehusi 4:10.

[55] Halichos Shlomo Tefillah 3: 11, see Meseches Tzisis page 10.

[56] See Rivevos Ephraim 4:15:1 who is only lenient if it is on a hot day, Minhag Yisroel Torah pages 74 -75 who explains the reason not wear the tzitzis directly on the skin.

[57] Refer to Shulchan Aruch 3, Rama, Mishnah Berurah 15, Aruch Ha’shulchan 6, Shulchan Aruch Harav 4.

[58] Refer to Mishnah Berurah ibid, Ben Ish Chai Bereishis 9, Teshuvos V’hanhugos 1:19, Kinyan Torah 4:1.

Sheiros Yosef 1:8:5 pages 94-96, Shevet Ha’kehusi 3:8, Sefer Tzitzis pages 406-407 in depth.

[59] Refer to Minhag Yisroel Torah pages 89-90, Meishiv Dover 1:47.

[60] Refer to Shulchan Aruch 263: 1.

[61] Kaf Ha’chaim ibid 42

[62] Shemiras Shabbos Kehilchoso 43:38 footnote 185.

[63] Shemiras Shabbos Kehilchoso 44:11.

[64] Ginzei Ha’kodesh 19:footnote 25 quoting the opinions of Harav Elyashiv zt”l, Harav Wosner Shlita, and Harav Korelitz Shlita.

[65] Harav Yisroel Belsky Shlita.

[66] Shulchan Aruch 154: 13, Mishnah Berurah 52, see Aruch Ha’shulchan 16, Shevet Ha’Levi 1:42.

[67] Sharei Teshuva 20, Mishnah Berurah 56, Aruch Ha’shulchan says the minhag is to be lenient with thisbut fortunate is one who is careful with this. Refer to Be’er Moshe 8:26, Rivevos Ephraim 1:345:2.

[68] Shulchan Aruch 154:14, Rama, Mishkan Dovid 3:34.

[69] Ginzei Ha’kodesh 19:15 quoting the opinion of Haav Chaim Kanievsky Shlita.

[70] Ginzei Ha’kodesh 20:5 footnote 9.

[71] Ibid

[72] Ibid:6.

[73] Harav Yisroel Belsky Shlita

[74] See Shevet Hakehusi 2:3:2.

Rabbi Moishe D. Lebovits, a musmach of Rabbi Yisroel Belsky and Yeshiva Torah Vodaas. Currently he serves as a Rabbinical Administrator for KOF-K Kosher Supervision. Halachically Speaking is a monthly publication seen by tens of thousands around the world. For Halachically Speaking seforim see www.israelbookshoppublications.com For other articles and to subscribe for free see thehalacha.com To contact Rabbi Lebovits, please email [email protected]