By Rabbi Shay Tahan

In this generation- the generation of the Geula, we are witnessing a remarkable and blessed phenomenon, one that would have been difficult to imagine only a few years ago. Increasing numbers of Jews from all walks of life have begun to wear tzitzit beneath their clothing and thereby embrace this precious mitzvah in a way that has become both widespread and increasingly visible. This phenomenon is particularly noticeable in the streets of Israel. It is not uncommon to see Jews who do not consider themselves religious, and who may even walk without a kippah, nevertheless wearing tzitzit, with the strings visible beneath their shirts. A mitzvah that was once associated primarily with those who were observant has, in recent years, found its way into the lives of many Jews who previously had little connection with it. This trend grew significantly following the outbreak of the war. In the midst of a period of tremendous uncertainty and danger, many Jews sought to strengthen their connection to Hashem and to the mitzvot. Tzitzit became one of the most visible expressions of this awakening. Individuals and organizations began distributing tzitzit to soldiers, and many Jews who had never worn tzitzit before began putting them on. What began in many places as an individual act of spiritual inspiration gradually became a widespread phenomenon. An additional indication of the growing popularity of this mitzvah can be seen in the remarkable development of the tzitzit and tallit market. In recent years, stores have begun offering beautifully designed tzitzit and tallit in a wide variety of styles, fabrics, colors, and materials. This is more than simply a commercial development; it reflects the fact that many Jews have come to see the tzitzit not merely as an obligation, but as something they genuinely desire to wear and identify with.

There is a special blessing in this. It is one thing for a person to fulfill a mitzvah because he feels obligated to do so. It is something even greater when a person takes pride in the mitzvah, chooses a garment that he finds beautiful and appealing, and wears it with joy. The very purpose of the tzitzit is to serve as a constant reminder of the mitzvot, and when a person is happy and proud to wear them, that reminder becomes an integral part of his daily life.

That may be the reason why this mitzvah is not obligatory in the usual sense: a person is not required to wear tzitzit unless he wears a garment with four corners, which is relatively uncommon. Nevertheless, we gladly and voluntarily wear tzitzit as an expression of our pride in wearing Hashem’s sign upon our clothing.

The renewed interest in techelet has added another dimension to this phenomenon. In recent years, many Jews have begun wearing tzitzit with a blue thread- the Tchelet, following the various traditions and research concerning the identification of the chilazon (snail). There is no denying that the renewed discussion and practice of wearing techelet has brought even greater attention to the mitzvah of tzitzit.

And now, a new trend has begun to emerge. The popular Jewish singer Ishay Ribo has been seen wearing a black shirt with black tzitzit strings hanging visibly beneath it. His distinctive appearance has attracted considerable attention, and others have begun adopting a similar style.

At first glance, this may seem like nothing more than a matter of fashion. But perhaps there is something deeper taking place. Throughout Jewish history, the way Jews dress has often reflected their identity and their connection to Torah and mitzvot. The fact that Jews today are looking for new and attractive ways to wear tzitzit may itself be an expression of a growing desire to make the mitzvah part of their everyday identity. In this article, I would like to examine the halachic advantages and concerns surrounding this new style of wearing tzitzit: a black shirt with black tzitzit strings hanging visibly beneath the garment. Is there a halachic preference for the traditional white tzitzit? Is there anything problematic about wearing black tzitzit? Does the color of the garment affect the color of the strings?

The Torah says: “Speak to the children of Israel and say to them that they shall make for themselves fringes on the corners of their garments throughout their generations, and they shall place upon the fringe of each corner a thread of blue.”

— Bamidbar 15:38 Chazal derive from the words “place upon the fringe of each corner a thread of blue” that the color of the tzitzit should correspond to the color of the garment. Thus, according to this understanding, if the garment is red, the strings should be red. Accordingly, if one chooses to wear a black garment, the tzitzit strings should likewise be black.

At first, this may seem surprising to us. We are accustomed to seeing the traditional white tallit katan, whether made of wool or cotton, with white tzitzit hanging from its corners. But what about someone who chooses to wear a colored garment? If the halachah indeed requires the tzitzit to correspond to the color of the garment, then the black tzitzit worn with a black shirt are not merely a modern fashion statement. They have a basis in the words of Chazal and in the discussion of the Rishonim.

Indeed, this very question was debated by the Rishonim. The Tur (O. C. siman 9) brings a dispute regarding the proper color of the tzitzit. The Rambam and Rashi understand the Gemara as teaching that the strings should be the same color as the garment. According to this approach, colored garments should have tzitzit corresponding to their color. However, the matter is not so simple. The Beit Yosef, in his discussion of this halachah, brings the opinion of the Mahari Chaviv, who explains that this understanding of the Rambam is a misunderstanding. According to him, the Rambam did not mean that one is obligated to make the tzitzit the same color as the garment. Rather, he understood that the Torah permits one to make the strings the same color as the garment, but one may also use white strings. Thus, according to this approach, even when the garment is colored, there is no obligation to use strings of the same color.

This dispute is highly relevant to the contemporary practice of wearing a black shirt with black tzitzit. According to the understanding of Rashi and the Rambam cited by the Tur, there is a clear precedent for matching the color of the tzitzit to the color of the garment. According to the Mahari Chaviv’s understanding of the Rambam, however, black strings are not required, since white strings may be used even with a colored garment.

The question therefore becomes: Which understanding is accepted as hehalacha? And beyond the technical question of whether black tzitzit are permitted, is there a halachic advantage to wearing them in this manner? Here we find a machloket between the Shulchan Aruch and the Rema (O.C. 9:5). The Shulchan Aruch writes that there are those who hold that the tzitzit should be the same color as the garment, and that those who are medakdek in the mitzvah follow this opinion. The Rema, however, writes that the Ashkenazi custom is to attach only white tzitzit, even to colored garments, and that one should not deviate from this practice.

Accordingly, there appears to be a distinction between the Sephardic and Ashkenazic approaches: according to the Shulchan Aruch, there is a basis for making the tzitzit the same color as the garment, while according to the Rema, the accepted Ashkenazic custom is to use white tzitzit regardless of the color of the garment.

Nevertheless, the Kaf HaChaim (O.C. 15, 36) brings that according to the teachings of the Arizal, the tzitzit should be white. He therefore writes that it is preferable to wear a white tallit, so that one fulfills the mitzvah according to all opinions when using white tzitzit. He also cites the custom of many who are careful to have both the tallit gadol and tallit katan white.

Thus, even for those who follow the Shulchan Aruch and can rely on the opinion that the tzitzit should match the color of the garment, there is an additional consideration according to Kabbalah to use white tzitzit and, preferably, a white garment. Therefore, in order to fulfill the mitzvah according to all customs, it is best to wear a white garment with white tzitzit.

Nevertheless, those who wear the newer style of colored garments with colored strings surely fulfill the mitsva and may continue doing so when the tzitzit are properly attached and meet the halachic requirements.