HALACHA OF THE WEEK: Cotton and Synthetic Tzitzit
The Shulchan Aruch [Orach Chaim 9:1] writes that only four-cornered garments made of linen or wool are Biblically required to have tzitzit. However, the Rema argues and maintains that garments made from all materials require tzitzit.
As a result, Ashkenazim will wear a tallit katan and gadol made of fibers other than wool and linen (e.g. cotton). While this was the practice of the Vilna Gaon [Maaseh Rav Birchot HaShachar 17], the Chazon Ish [Shoneh Halachot 9:1], and the Steipler Gaon [Orchot Rabbeinu Volume 1 p. 18]; the Mishna Berura writes [Orech Chaim 9 note 5] that a “yirei shamayim” should be stringent and wear a woolen garment for both tallit gadol and tallit katan
(The obvious question is, why the Chazon Ish and others did not acti stringently as suggested by the Mishna Berura. While there are many answers suggested, Rabbi Chaim Kanievsky - the nephew of the Chazon Ish - is quoted as explaining that the Chazon Ish was concerned that a typical observant Jew might be discouraged to wear tzitzit if a cotton garment was not an option. Therefore, he specifically wore cotton tzitzit to demonstrate that it was acceptable [Tzitzit: Halacha Pesuka, note 26]).
However, a leather four-cornered garment does not require tzitzit. The reason is that a solid piece of leather, or even a woven leather garment is not consider a “beged” [Mishna Berurah 10 note 11, Igrot Moshe Orech Chaim 2:1]. It is due to this halacha, that many poskim debate the status of synthetic garments - if they require tzitzit or not. In general the consensus is that a synthetic sheet - (e.g. a rain ponch) does not require tzitzit. However, a woven synthetic garment remains the subject of great debate, with those who permit such garments to be used for mitzvah [Mahari Shteif Orech Chaim 28, Har Tzvi 1:9 and Halichot Shlomo: Tefilla 3:16], those who permit them, but without a bracha [Tzitz Eliezer 12:3] and those who forbid it [Igrot Moshe 2:1, Even Yisrael 9:1].
DVAR TORAH
At the beginning of this week's parasha, Moshe identifies twelve men who would be sent to spy on the Land. While each man is called a "nasi," a prince, this list is different than previous lists. As the Netziv explained, these men were unique – they were all chosen because of their knowledge and skill in the tactics of war.
Yet, only one of those men was offered a special blessing – Yehoshua, whose name was changed from Hoshea, the son of Nun to "Yehoshua," Joshua [Bemidbar 13:16].
Commenting on this name change, Rashi explains that Moshe added the letter "yud" as a form of prayer – that G-d should save him from the counsel of the others.
But why did Moshe single out Yehoshua for this prayer?
The Kehillat Yitzchak explained in the name of Rabbi Yaakov Yosef that while Moshe was concerned about this entire mission, fearing the worst, he also recognized the need to concede to their request to see the Land. After all, we do not rely on miracles, and therefore, to spy the land is typically considered a reasonable request.
Yet, Moshe also understood that once the spies would see the magnitude of the mission, they might become overwhelmed and begin to doubt G-d's promise of the Land. But this, he felt, would be a sin that could be overcome.
But during the incident of Eldad and Meidad (Bemidbar 11:24-26), Yehoshua had heard that Moshe would die and that he would lead the people into the Land in Moshe's stead. At that time, Yehoshua refused to accept this prophecy and told Moshe to imprison these men. As a result, Moshe was afraid that Yehoshua would be especially susceptible to excuses not to conquer the Land – reasoning that as long as they could stay in the desert, Moshe, his teacher, would remain alive.
If Yehoshua were to do so – if he were to follow the counsel of the others, albeit, for a different, more altruistic reason - Moshe was afraid he would never be able to convince Yehoshua to change his mind and be in favor of entering the Land. Such a move would be disastrous for both the people and Yehoshua. Therefore, Yehoshua received a special blessing to be saved from their counsel.
The Kehillat Yitzchak wondered why Moshe would only recognize Joshua. He suggested that Moshe, knowing that Joshua would most likely be his successor, wanted all of his people to understand Joshua's uniqueness AND that he, Moshe, had a special relationship with him. In this way, Moshe was, from the earliest days was preparing the people for the future.
A true leader not only leads his people but prepares them for the time when his leadership will end. Moshe could have tried to hold onto power. He could have kept his "number two" at arms-length, but he didn't. Instead, Moshe brought Joshua close, taught him all he needed to know, and readied his people for a time when Joshua would take over.
