If the [ציצית strings] unraveled from their interwoven [state] and became sixteen strings (ie. each of the 8 ציצית strings was originally made of 2 interwoven strings), it is valid. And this is only if there remains [a section] from the interwoven string that's long enough to tie a bow. Rem"a: And ideally, it is good to tie the strings at the bottom, as is seen below in Se'if 14 in this [same] Siman [Beit Yosef in the name of the Rokeach].

The Length of the 8 strings should not be less than 4 thumb-widths, and there are those that say 12 thumb-widths, and that is the custom. And the upper bound has no [specific] measurement. Rema: And if the length was made more than necessary, one is able to cut it and there is no concern for [the tzitzit invalidation of] you should make it and it should not be made (Mordechai BH"K). One of the strings should be longer, in order to wrap the fringe with it (that's that part of the tzitzit that is not combined). Rema: And the aforementioned measurement is for the tzitzit after they are tied, excluding [the part of the tzitzit] that is left [hanging] on the corner of the garment (reasoning of the Beit Yosef).

Four thumb-widths - And the measurement of a thumb-breadth is always that of an average person. And we measure it from the top joint [of the thumb] at the place where it's thickest in the middle [see in Shaarei Teshuva]. And see in Magen Avraham [here], and in the Sha"ch in Siman 272 (Yoreh Deah), who bring in the name of the Rambam, that the measurement of a thumb-width is like the width of 7 barley kernels, one next to the other [when they are placed] tightly [next to each other], which is [the same as] the height of two barley kernels [placed end to end] with [a bit of] space [in between].

One who bows [in worship] to an animal, its wool is invalid for tzitzit. One who bows [in worship] to planted flax, [the linen from the flax] it valid for tzitzit because they were changed.

It's wool etc. - Even though an item that was worshiped is only forbidden [to be used] for a sacrificial offering, but for a normal (ie. non-holy) use it is permitted, nevertheless, it is forbidden [to be used] for the mitzvah of ציצית because since it is for an elevated (holy) purpose, it is [considered] disgusting to [Hashem] above, since it (ie. the wool) was not changed so much, for it retains it's appearance and you can see that it's wool. As opposed to [the case] where one worshiped planted flax, which is like a tree, and now that you made it into threads, it's original appearance changed and is gone.

He makes a hole in the length of the talit not above 3 fingerbreadths which are the thumbs (Kol Bo, chapter 22, and Maymoni and HGH' SM"K chapter 31) because [above that] is not called the corner. And not below the measurement from the joint of the thumb until the end of its fingernail, because it says on the corner and if it were to be below the full joint of the thumb, it would be below the corner. Rema: And this measurement is the straight measurement (perpendicular to the edge) and not the diagonal from the corner (Beis Yosef).

The number of the Tzitzit threads on all corners is 4 strings folded over, which is 8. If more were added, they are invalid. You should trim the tips of the 4 threads then insert them in the corner. Finally, double them over and then there will be 8.

Four [which are] doubled - For it says in the Talmud, "גדיל" (fringe) is two, "גדילים" (fringes) is four. Meaning, if it said [in the Torah] "גדיל", it would be understood to mean two, for [it's not considered] a fringe with less than two. Now that it says "גדילים", it's understood to mean four. And during the time that we had t'cheilet (ie. blue-dyed strings), they would make two out of t'cheilet [strings] and two of white [strings]. And nowadays we use white [strings] in place of t'cheilet and we make the four long strings out of white.

Which are eight - After you placed them into the garment [via the hole] and folded them over. Like it says [in the verse] "פתיל" (ie. wick) (Numbers 15:38), [which means that you should make it] like a wick which is folded over.

One should be careful the cut the tips of the threads into 8 before wrapping them. For even if one thread was wrapped and tied with just one tie and afterwords cut, this is invalid by the principle of תעשׂה ולא מן העשׂוי since they they were made defective.

You should take 4 threads on one side and 4 threads on the other side and tie them two times, making a double knot. Afterwards, you should use wrap the longest thread around the 7 others with a little wrapping and then make a double knot. Then repeat and wrap. This should be repeated until 5 double knots are made with the 4 spaces between them filled with windings. There is no שׁיעור (set measurement) for wrapping other than the fact that all the wrapping and the knots must be 4 thumb widths wide and the branch (protruding threads) 8 thumb widths. [If the Tzitzit are longer, one should make sure that one the tassels should be (at the minimum) one third of the length and the branch should be two thirds of the length.] It is the custom to have 7 wrappings in the first space, 9 in the second space, 11 in the third, and 13 in the fourth. They all add up to 40 corresponding to the numerical value of “השׁם אחד” (G-d is one) which is actually 39 and by adding G-d (since G-d is one, you add one), it makes 40. It is customary to tie a knot at the end of every thread so that they should remain intertwined.

For the windings - Meaning, for the number of windings. And also [regarding] the number of sets of windings (ie. the sections between the knots) and knots, [having more than what the Mechaber described] does not prevent [one from fulfilling the mitzvah] according to halacha, except that it's the best way to do the mitzvah, because the five knots are a hint that through it one will remember the five books of the Torah; and the doubling of the five knots which adds up to ten is a hint to the ten sefirot of the Holy One Blessed Be He, as is seen below in Siman 24. And [regarding] the reason for the sets of windings, see in Beit Yosef.

As long as etc. - And [regarding] what is written in se'if 13 - that if you wound even one section - I will explain the root of the matter: Because Chazal agreed that ציצית require a גדיל/tassel, which means that it's a requirement, like it says in the verse "you shall make for yourself גדילים (tassels)", and also it needs to have individual strings, like it says [in the verse] "by the hairs of my head" (Ezekiel 8:3). However, on a Torah level, there is no measurement regarding the length of the tassel, rather even if one only wound three windings and tied a knot above that, that too is a law to Moshe from on Sinai [that] one fulfills with it the name "גדיל/tassel". And with that [alone] one already completes the mitzvah on a Torah level. And this the reason of the words (ie. opinion) of the Shulchan Aruch there. And on this one may rely on Erev Shabbos before nightfall when he doesn't have enough time to make [his ציצית] properly (ie. with the full number of knots and winded sections) and [so] it's permitted to go out [while wearing it] on Shabbos and to make the blessing on it. (And [it would be] even better if he also makes the first knot that's before the first set of windings like we are accustomed to do, in order to fulfill [the mitvah] also in accordance with some of the rabbinic authorities who hold that it's regarding that [first] knot that Chazal were referring to which is on a Torah level). And all of this is on a Torah level, but on a Rabbinic level, one must make a third [of the total length of the ציצית] - the גדיל/tassel, and two thirds - the פתיל/loose spun threads. And since the length of the strings is twelve thumb-widths, as we mentioned above in se'if 4, one should make four thumb-widths - as the גדיל/tassel, which are the windings, and leave over eight thumb-widths of separate strings, for that is the beauty of the ציצית. And therefore, if one made [only] one set of windings on Erev Shabbos before nightfall, he must complete it immediately after Shabbos. Because if not, he is transgressing on the words of the Rabbis. And there are those who stumble regarding this.

Four thumb-widths - [Together] with the knots. And in R'aya M'hemna it's written that between each knot it should be a thumb-width. The Rosh wrote that all the sections of windings should be equal [in length] because that is the beauty of the ציצית. And therefore, in the first section, one should make the windings distant from each other. And afterwards, each [subsequent] section should be closer together [Magen Avraham].

And in the second [section], nine - And in the Kavanos [of the Ari"zal] it's written that in the second section, eight. And this is the consensus of the later rabbinic authorities, that seven and eight is [alluding to] the Name of י"ה (whose numerical value is 15 = 7+8). And afterwards [in the third section] eleven, and together [with the 15 it alludes to] the Name of הוי"ה (15+11=26. And afterwards [in the fourth section] thirteen, which is the numerical value of [the word] אחד/One. And [altogether] this is ה' אחד (Hashem is One). And the ציצית of R. Shlomo Molcho, the first section had ten windings and afterwards five etc., like the Name הוי"ה [Magen Avraham]. And see further in Levush and Eliya Rabba regarding the windings.

There are those who require the Tzitzit to hang by the length of the Talit since they must drop by an angle [he means “hang by an angle”]. If the Tzitzit were placed on the width of the Talit, they would not drop but would hang facing the ground. Some say that no material should be in the holes of the talit containing the Tzitzit. Others allow this and so is our custom.

Because it needs to be etc. - Meaning, whether at the time of affixing [the ציצית] or afterwards if they fell down to the bottom [edge of the טלית], one should return them [to their proper position]. And all of this is optimally, but after the fact there is no [need to be concerned that they were not] particular about this (ie. they still fulfilled the mitzvah). Nevertheless, one should be very careful that the ציצית should not hang diagonally from the corner because this is the custom of the Karaites who do it that way. And if they are hanging [diagonally], it is a mitzvah to return them to their place.

And there are those who permit this - Because they are only doing this (ie. adding extra material around the hole) to strengthen the garment so that it shouldn't tear, and it is subordinate to the garment. And even if [one used] leather, it is permitted. And this is the position of the rabbinic authorities.