Halakhah su Numeri 15:38

It is already well-known that there is a command to cease work on Shabbat and that it was repeated twelve times in the Torah. Would you see someone who counts the commandments saying that they are included as commandments of resting on Shabbat, and that they are twelve commandments? And likewise does the prohibition of eating blood come seven times. Would any learned one also think to say that the prohibition of blood is seven commandments? And this is something that no one would err about - meaning that resting on Shabbat is [only] one of the positive commandments. And you should know that even when you find the expression of the Sages, that one who transgresses prohibition x has transgressed so many negative commandments or when he who negates matter y has negated so many positive commandments - it does not necessarily come out of this that you should count each one of those negative commandments or positive commandments individually; for it is the same content and there is no [true] multiplicity. Indeed, they [are saying] that he transgresses so many positive or negative commandments on account of the repetition of the command or the prohibition of that commandment; for he transgressed many [statements of the] prohibition. This is unless you find that they say, he is given two or three [sets of] lashes. For then, each one is counted individually. For one cannot be given two [sets of] lashes for one category (shem), as is clarified from that which is made known in the Talmud in Makkot (Makkot 16a) and Chullin (Chullin 82b) and other places. Indeed one receives two [sets of] lashes for two categories - meaning for two matters about which a prohibition comes for each one. And that is the difference between their saying, "He transgresses for this and that," and their saying, "He receives two [sets of] lashes," or "three [sets of] lashes." And the proof to that which we are saying is their saying (Menachot 44a), "Whoever does not have tzitzit (fringes) on his garment violates five positive commandments" - since the language of the command is repeated five times (in Numbers 15:38-39 and Deuteronomy 22:12): The first is, "let them attach to the tzitzit at each corner." The second is, "make for themselves tzitzit." The third is, "That shall be your tzitzit." The fourth is, "You shall make tassels for yourself." And the fifth is, "on the four corners of the garment with which you cover yourself." But we found a clear statement from them that tzitzit is [only] one commandment, as I will explain when I discuss it (Sefer HaMitzvot, Positive Commandments 14). And in this exact way do they say (Menachot 44a), "Whoever does not don tefillin violates eight positive commandments" - because of the repetition of the command about them, of the head and of the arm, eight times. And likewise their saying, "Any priest who does not go up on the platform (to bless the congregation) violates thirteen positive commandments" - because of the repetition of the command about it thirteen times. And none of those who count the commandments would be so foolish as to say that the blessing of the priests is thirteen commandments, that tzitzit is five commandments and that tefillin is eight commandments. And had it been so, it would have been appropriate for us to count abuse of a convert as three commandments, because of the repetition of the prohibition about it - on account of their saying in the Gemara in Bava Metzia (Bava Metzia 59b), "One who abuses the convert transgresses three negative commandments and one who oppresses him transgresses three negative commandments." But they are only two commandments - do not abuse and do not oppress him - however their prohibition was repeated. And this is clear and there is no doubt about it. And in explanation, they said in the Gemara, "For what reason are we warned in the Torah in thirty-six places with regard to a convert? It is due to the convert’s inclination being evil." Would it be possible for one to say that this is thirty-six commandments out of the 613 commandments? No one would be foolish enough to say it!

One may not take the [detached] corner [of a garment] as it is, with the ציצית [still attached], and to sew it onto another garment, because it needs to be "...on the corner of their garments..." (Numbers 15:38), and this corner [that is being sewed on] was not part of this garment [that it's being sewed on to] when it was made.

The commandment of fringes (tsitsit): To put fringes on the clothes that we wear, as it is stated (Numbers 15:18), "and they shall make fringes for themselves." And this obligation applies to garments with four or more corners, as it is written (Deuteronomy 22:12), "on the four corners of your garment." And 'four' includes five or more (Mishneh Torah, Laws of Fringes 3:1), provided that the garment is large enough that the head and most of the body of a child who is old enough to walk unescorted in the marketplace can be wrapped in it. And it seems that this age is around six or seven years old. The garment must be made of wool or linen to be obligated in fringes when it is worn. If it is missing one of these [conditions], i.e. if it has fewer than four corners or is not as large as described, or it is made from some other material, it is exempted from fringes on a Torah level. Garments of silk, and even camel hair, rabbit hair, and goat hair are all exempted from fringes on a Torah level; as 'garment' in the Torah [refers] only to those made from sheep's or lamb's wool or linen, and so [too] in relation to tsara'at of clothing, as I have written in its place (Sefer HaChinukh 172).