(37) יהוה said to Moses as follows:(38) Speak to the Israelite people*Israelite people Heb. bene yisra’el; whether women are in view is uncertain. and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner.(39) That shall be your fringe; look at it and recall all the commandments of יהוה and observe them, so that you do not follow your heart and eyes in your lustful urge.(40) Thus you shall be reminded to observe all My commandments and to be holy to your God.(41) I יהוה am your God, who brought you out of the land of Egypt to be your God: I, your God יהוה.

(12) You shall make tassels on the four corners of the garment with which you cover yourself.(13) A householder*householder See the first note at 1.31. takes a woman [as his wife] and cohabits with her. Then he takes an aversion to her

(1) וזכרתם את כל מצות יהוה AND YE SHALL REMEMBER ALL THE COMMANDMENTS OF THE LORD — The ציצית will remind one of all the commandments because the numerical value of the letters of the word ציצית is six hundred, and there are eight threads and five knots in the fringes, so that you have six hundred and thirteen, which is also the number of the commandments of the Torah.

It is taught in anotherbaraita: The verse states: “That you may look upon it and remember all the commandments of the Lord” (Numbers 15:39). This indicates that once a person is obligated in this mitzva of ritual fringes, he is obligated in all of the mitzvot. The Gemara comments: And this is in accordance with the opinion of Rabbi Shimon, who says that ritual fringes are a positive, time-bound mitzva, and women are exempt from it. Only men are obligated in all mitzvot, including positive, time-bound mitzvot, just as they are obligated in the mitzva of ritual fringes.

It is taught in anotherbaraita: The verse states: “That you may look upon it and remember all the commandments of the Lord”; this teaches that this mitzva of ritual fringes is equivalent to all the mitzvot of the Torah.

And it is taught in anotherbaraita: The verse states: “That you may look upon it and remember all the commandments of the Lord and do them.” This teaches that looking at the ritual fringes leads to remembering the mitzvot, and remembering them leads to doing them. And Rabbi Shimon bar Yoḥai says: Anyone who is diligent in this mitzva of ritual fringes merits receiving the Divine Presence. It is written here: “That you may look upon it [oto]” (Numbers 15:39), and it is written there: “You shall fear the Lord your God; and Him [oto] shall you serve” (Deuteronomy 6:13). Just as oto in that verse is referring to the Divine Presence, so too in this verse it is referring to the Divine Presence.

(1) That is that He commanded us to make tzitzit (fringes). And that is His, may He be exalted, saying, "to make for themselves fringes [...] let them attach to the fringe at each corner" (Numbers 15:38). And [the two colors of strings are] not counted as two commandments, even though the main understanding for us is that the blue-purple does not impede the white and the white does not impede the blue-purple. For it is said in the Sifrei, "It is possible that they are two commandments, the commandment of the white and the commandment of the blue-purple. [Hence] we learn to say (Numbers 15:39), 'That shall be your tzitzit' - it is one commandment and not two commandments." And women are not obligated in it, as is explained in the first [chapter] of Kiddushin (Kiddushin 33b). And the regulations of this commandment were already explained in the fourth chapter of Menachot. (See Parashat Shelach; Mishneh Torah, Fringes 1.)

And the school of Rabbi Yishmael taught: All garments mentioned in the Torah are of wool or linen, and the Merciful One says, with regard to ritual fringes: Prepare it with a sky-blue dye, and a sky-blue dyed thread is prepared from wool. The Torah explicitly commands that at least one woolen thread of sky-blue dye must be tied even to a linen cloth, which proves that diverse kinds are permitted in the context of ritual fringes. The Gemara establishes the previous claim: And from where is it derived that the sky-blue thread is made of wool? From the fact that the Torah specifies that one of the strands of the priestly garments was made of shesh, which means linen, this indicates that the other threads, including the sky-blue thread, are from wool.§ Returning to the question, the Gemara explains that the mention of wool and linen is necessary, as it could enter your mind to state an argument in accordance with the opinion of Rava. As Rava raised a contradiction from the following verse: It is written: “That they make themselves fringes on the corners of their garments” (Numbers 15:38). The phrase “the corners” indicates that it must be from the same type of thread as the corner, i.e., the threads of the fringes must consist of the same kind of material as the corner of the garment. And yet it is written: “Wool and linen” (Deuteronomy 22:11), which indicates that ritual fringes may be prepared from only those materials and no others.How so? How can this contradiction be resolved? Fringes made of wool and linen fulfill the obligation of ritual fringes whether the clothing is of the same type of material, i.e., wool or linen, or whether it is not of the same type of fabric. Conversely, with regard to all other kinds of material, if the ritual fringes are of the same kind, e.g., silk fringes on silk clothing, they fulfill the obligation, but if the cloth is not of the same type, they do not fulfill the obligation of ritual fringes. Consequently, were it not for the phrase “wool and linen,” it would have been necessary to prepare ritual fringes from the same material as the garment itself, even when using wool or linen.

The Sages taught in a baraita: With regard to ritual fringes on a linen cloak, Beit Shammai deem the cloak exempt from ritual fringes due to the fact that the sky-blue strings must be made from wool, and there is a Torah prohibition against wearing a mixture of wool and linen. And Beit Hillel deem a linen cloak obligated in the mitzva of ritual fringes. And the halakha is in accordance with the statement of Beit Hillel.Rabbi Eliezer ben Rabbi Tzadok says: But is it not the case that anyone who affixes sky-blue strings to a linen cloak in Jerusalem is considered nothing other than one of those who causes others to be astonished at their behavior, as it appears that he is violating the prohibition against wearing a garment containing wool and linen?The baraita concludes: Rabbi Yehuda HaNasi says: If so, that the halakha is in accordance with Beit Hillel and a linen cloak is required to have ritual fringes, why did the Sages prohibit attaching ritual fringes to linen garments in Jerusalem? It is because people are not well versed in the halakha and might ultimately wear garments of wool and linen even when it is not necessary for the mitzva of ritual fringes.

The Gemara answers: Shmuel conforms to his standard line of reasoning, for Shmuel said: Any rending of garments that is not done at the time of the most intense grief, i.e., the time of death, is not considered proper rending of garments. And any wrapping of the head that is not done in the manner of the wrapping of the Ishmaelites, who wrap their heads on all sides, is not considered proper wrapping. Since Shmuel requires that a mourner wrap his head in this special manner, one who acts in this way on Shabbat openly displays his mourning, as people do not ordinarily wrap their heads in this manner. What is this wrapping? Rav Naḥman demonstrated the procedure by covering up his face to the sides of the beard, leaving only the center of his face exposed.

(11) The main part of the commandment of the small fringed garment (talit katan) is to wear it on his clothes, so that he will always see them and he will be reminded of the commandments.

(1)[Various] Practices of Wearing ציצית and it's Rewards and Punishments. Containing 6 Se'ifim:
If a person does not wear a garment with four corners then he is not obligated in [the מצוה of] ציצית. [However,] it is good and proper that a person should be cautious to wear a small טלית every day, in order that he should remember the מצות at every moment. Therefore, there are five knots [in each corner] which correspond to the five books of the Torah, and there are four corners, so that in whichever direction he faces, he will remember. It is proper to wear ציצית over his garments and at the very least, he should be careful to wear ציצית at the time of prayer.

(10) To educate him - All this only applies when he has not yet reached the age of thirteen, but from the age of thirteen onwards, he is obligated to fulfill the mitzvah of ציצית just like an adult. And that which is written in the Drashos Mahari"l, in the laws of marriage, that it is the practice for grown youths not to wrap themselves with ציצית until they have married women, and they ascribe this to the implication of the verses which states "You should make for yourself tassels", and close to this verse it is written,"If a man takes a wife" - this is a surprising statement, [for it is unthinkable] that as long as he has not yet married a woman, he should sit idly neglecting the mitzvah of ציצית.

§ With regard to marriage, the Gemara relates: Rav Ḥisda would praise Rav Hamnuna to Rav Huna by saying that he is a great man. Rav Huna said to him: When he comes to you, send him to me. When Rav Hamnuna came before him, Rav Huna saw that he did not cover his head with a cloth, as Torah scholars did. Rav Huna said to him: What is the reason that you do not cover your head with a cloth? Rav Hamnuna said to him: The reason is that I am not married, and it was not customary for unmarried men to cover their heads with a cloth. Rav Huna turned his face away from him in rebuke, and he said to him: See to it that you do not see my face until you marry.