Siman 17

Women are exempt from tzitzit, as it is a time-bound positive commandment, for it applies only by day and not by night. And we learn this through a comparison to tefillin, from which they are exempt (Kiddushin 35a). Therefore, even though they are obligated in the laws of shaatnez, and tzitzit is juxtaposed to shaatnez as it is written: "You shall not wear shaatnez... you shall make for yourself twisted cords" – we do not say "whoever is subject to the prohibition of shaatnez is subject to the commandment of tzitzit." As we expound similarly regarding matzah: "whoever is subject to 'do not eat chametz' is subject to 'eat matzah,'" and women are obligated (Pesachim 43a). For the comparison to tefillin is superior to juxtaposition (Tosafot Yevamot 4a). Furthermore: the juxtaposition of shaatnez to tzitzit is only to permit shaatnez in tzitzit (Ramban, second chapter of Shabbat in the Milchamot). And so it is explained from the wording of the Rambam in chapter ten of Hilkhot Shaatnez, law 4, see there. (And even though in Menachot 43a it implies that one may expound the juxtaposition also for the obligation and exemption of tzitzit, see there – one need not be concerned with it. For the Tanna informs us this so as not to err, that even according to the error it is not so, see there. And examine closely and you will find it simple.)

Since women are exempt—slaves are also exempt, as they are only obligated in mitzvot like a woman. The Rambam wrote in chapter three, law 9, that women and slaves who wish to wrap themselves—wrap themselves without a blessing. And so too regarding other positive mitzvot from which women are exempt, if they wish to perform them without a blessing—we do not prevent them. Thus far his words. However, our women do recite a blessing over sukkah and lulav, and we hold according to the position of our teacher Tam in the Tosafot of Rosh Hashanah (Rosh Hashanah 33a, starting with the words "Ha") that they may recite a blessing even though they are exempt, see there. According to this, it would appear that also regarding tzitzit they may wrap themselves and recite a blessing.

But in truth, we have not heard this. And we do not allow them to wear a tallit, and certainly not to recite the blessing. And it is not similar to shofar, sukkah, and lulav, which occur once a year and the mitzvah is for a moment, but tzitzit, its mitzvah is all year and it is not fitting for women. Furthermore: all those mitzvot are an obligation for men, and therefore they too may do so. But tzitzit is not an obligation, as I wrote in siman 19, and how can we allow women to do it? And this is the intention of our teacher, the Rema, who wrote: Nevertheless, if they wish... but it appears like arrogance. And therefore they should not wear tzitzit, since it is not a personal obligation. Thus far his words, meaning: that it appears like arrogance since it is constant, and also since it is not an obligation for a man except when he has a garment of four corners. Therefore, we do not allow them to practice this mitzvah. And such is the custom and it is not to be changed.

A tumtum and an androgynos, the Rambam ruled there that they are obligated in tzitzit due to doubt, but they should not recite the blessing. However, according to that which we hold like Rabbeinu Tam—they may also recite the blessing. And our teacher, the Rema, ruled accordingly. And one should not say: how is it relevant to say "and commanded us" regarding women in commandments for which they are not obligated? For "and commanded us" refers to men, that is to say: to the collective of Israel. However, they also receive reward like one who is not commanded and performs (Magen Avraham, subsection 1). And a blind person is obligated in tzitzit, for even though it is written "and you shall see it"—this is to exclude a garment of the night. And a blind person is included from "with which you cover yourself" which is superfluous. And a blind person is superior to the night, as he is subject to seeing by others (Magen Avraham 1).

The Rambam wrote there: It is from the words of the scribes that any minor who knows how to wrap himself—is obligated in tzitzit in order to train him in the mitzvot. That is to say: that his father is obligated to purchase a tallit for him (Bach and Magen Avraham). And so it is in the Mordechai according to the Yerushalmi there. And the matter is astonishing: for even he himself is not obligated to purchase a tallit, so how can we be more stringent regarding the training of his son than for himself? And I did not find this in the Yerushalmi there at all, but rather like the wording of our Shas: "is obligated in tzitzit," meaning: if he wears a four-cornered garment. And it requires further study. Our teacher, the Rema, wrote that this is specifically when he knows how to wrap two tzitzit in front of him and two tzitzit behind him, and knows how to hold the tzitzit in his hand during the time of Kriat Shema. Thus far his words. And our custom is that when the child is three years old—we dress him in tzitzit. And your sign is: "three years they shall be forbidden to you," and "for man is a tree of the field." And we habituate him in the letters of the Torah; so wrote the books of the God-fearing (Sha'arei Teshuva, subsection 4).