Can Women Wear Tzitzitz?
The Commandment of Tzitzit in Jewish Tradition
Introduction: The commandment to wear Tzitzit, fringes on the corners of garments, is a significant mitzvah in Judaism. The question is if the mitzvah applies to Women
Origins in the Torah: The Torah instructs Moses to tell the Children of Israel to wear Tzitzit on their garments (Numbers 15:38-41; Deuteronomy 22:12). Although the term "Children of Israel" uses a masculine plural, it is generally understood to include both men and women.
Talmudic Discussions: Menachot 38-44
Sages: State that all are required to wear Tzitzitz, including women
Rabbi Simon: Argues that Tzitzit are time-bound and thus apply to men only.
Rabbi Yehuda: Wore his wife’s garment as Tzitzitz
Notable Authorities:
Rabbenu Tam: States Tzitzit should be worn even at night, indicating the mitzvah applies to the individual rather than being bound by time.
Sefrei: Suggests that women's garments should also have Tzitzit if their husbands wear them [1].
Baal Hitor: Claims women are not obligated to wear Tzitzit as it is considered a male mitzvah [2].
Rashi: Rejects this view, noting that cross-dressing prohibitions apply only when intending to appear as the opposite sex [3].
Rambam (Maimonides): In Hilchot Tzitzit, permits women to wear Tzitzit if they choose [4].
Alter Rebbe (Shulchan Aruch HaRav): Also permits women to wear Tzitzit, noting it is not considered cross-dressing [5].
Karaite Perspectives:
Hakham Yaqub al-Qirqisani (10th century): Argued that women are obligated to wear Tzitzit, based on the command to "remember all the commandments" (Numbers 15:39) [6].
Levi ben Yefet (late 10th/early 11th century) and Yehudah Hadassi (12th century): Supported the view that women should wear Tzitzit as well, reinforcing the inclusivity of the command [7].
The Maharil and Mistress Bruna:
The Maharil’s Opinion: R’ Ya'akov ben Moshe Lewi Moelin, the Maharil, opposed women wearing Tzitzit. He argued that it was inappropriate for women to fulfill this mitzvah. In his writings, he commented that, “In a place where there is a man who knows how to make Tzitzit, a woman should not do it,” and expressed concerns about women integrating themselves into this obligation. Despite his position, he did not directly ask a local woman, Mistress Bruna, to remove her Tzitzit, acknowledging her defiance and preferring to avoid direct confrontation [8].
Mistress Bruna’s Response: Bruna, a local woman who wore Tzitzit, wrote a poignant letter to the Maharil, explaining that her practice was a deeply personal and spiritual choice. She asserted her right to participate fully in the mitzvah, challenging the Maharil’s views on women’s exclusion from this commandment [9].
Acronim bring up how a women wearing it is considered an astonishing and incline to view it as a haughty act
Context: Perhaps a broader view on gender/sex in the Torah can be understood to clearly explain these contradicting guidelines. Shalom Bayit, Peace of the House, is considered one of the most important factors for mitigating personal affairs. The Jewish Home is comprised of the Sanctity of Meeting the Marital Obligations
The Husband
Provides - Sexual Gratification, Children, Food, Clothing, and Health
The Wife
Children, Cooking the Food, and Suiting her Husband, (by Readying his Clothes)
So strong is the power of clothes that the Husband provides for his wife, that many Jews during their wedding, erect a Wedding Canopy, a Tradition that uses a Tallit. In Fact, Sephardim (The Jews of Spainish decent), would have the husband spread out his Wedding Tallit enclothing him and his wife during the sacred ceremony. - Proof of Him covering his wife with his own skin.
So important is the requirement for a Jewish Man to cloth his wife, that even if he had one garment, it would required for him to give it to his wife. How can a Man and Woman share 1 Garment? He can wear it during the Day to earn the (Out to Business), and she can wear it at night for protection against the elements and for her leisure a form of human fusion that binds with strings attached.
Conclusion: A woman can choice to obligate herself in the commandment according to reputable and respected authorities and there is no objection raised. She just however, may find herself being greeted with men trying to take it off of her.
Citations
Stern, David. Parables in Midrash: Narrative and Exegesis in Rabbinic Literature. Harvard University Press, 1991.
Isserles, Moses. Shulchan Aruch Yoreh Deah, Siman 246:6.
Sacks, Jonathan. Rashi's Commentary on the Torah: Exodus. The Orthodox Union, 2007.
Maimonides, Moses. Mishneh Torah, Hilchot Tzitzit 3:9.
Schneerson, Sholom Dovber. Shulchan Aruch HaRav, Orach Chayim 14:2.
al-Qirqisani, Yaqub. Kitab al-Anwar wal-Maraqib. Edited by Leon Nemoy, Yale University Press, 1939.
Hadassi, Yehudah. Eshkol HaKofer, Chapter 20.
The Ancients Blue. “Women and Tzitzit: Historical Perspectives and Rabbinic Opinions.” Link
The Ancients Blue. “Women and Tzitzit: Historical Perspectives and Rabbinic Opinions.” Link
Maimonides, Moses. Mishneh Torah, Hilchot Tzitzit 3:9.
Schneerson, Sholom Dovber. Shulchan Aruch HaRav, Orach Chayim 14:2.
https://www.sefaria.org/Menachot.38a.4?lang=bi&with=all&lang2=en