(by Rama) or as meaning the same colour as the main garment (Rambam). Normally, the garment itself is white so that the divergence does not arise. Similarly the threads may be made either of wool or of the same fabric as the garment; again many authorities recommend using a woollen garment so that all views are satisfied. Tzitzit for women In rabbinic law, is considered a "time-dependent positive commandment", as the Torah (Numbers 15:39) mentions "seeing" one's , and one could not see them in the darkness of night, but rather only in daytime. In general, women are not required to perform time-dependent positive commandments, but may perform them if they choose to. Therefore, many Rishonim permitted women to wear (including Isaac ibn Ghiyyat, Rashi, Rabbeinu Tam, Baal HaMaor, Rambam, Raaviyah, Rashba, and Ra'ah). Similarly, the Shulchan Aruch rules that women may wear garments with . Opinions differ on whether women may make the blessing on such "optional" commandments; in general Ashkenazi women make the blessing, and Sephardic women do not. At the same time, other Rishonim, beginning with R' Meir of Rothenburg, hold that women should not wear for various reasons. The Rema states that while women are technically allowed to don a , doing so would appear to be an act of arrogance (). The Maharil and the Targum Yonatan Ben Uziel view a garment with as a "male garment", and thus forbidden to women as cross-dressing. Some other sources mention concern for shaatnez or carrying on shabbat. The vast majority of contemporary Orthodox authorities forbid the donning of a by women, although Moshe Feinstein, Joseph Soloveitchik, and Eliezer Melamed approve women wearing in private, if their motivation is "for God's sake" rather than motivated by external movements such as feminism. When the Satmar Rebbe's wife died, she was found to be wearing (a ) under her clothes. Women in Conservative Judaism have revived the wearing of the since the 1970s, usually using colors and fabrics distinct from the traditional garment worn by men. The Rabbinical Assembly has since formally approved the wearing and tying of by women. It has become common in Reform and other non-Orthodox streams for girls to receive a at their bat mitzvah, although some do not subsequently wear it on a regular basis. Other women have adopted the later in life, to connect with their communities, embody egalitarian values, or create a personalized