SECTION 8 Laws Relating to Tzitzis and Enwrapping Oneself [in a Tallis]. (1–30)

סימן ח הִלְכוֹת צִיצִית וַעֲטִיפָתוֹ, וּבוֹ ל סְעִיפִים:

1 Whoever recites Shema without wearing tzitzis is giving false testimony1 concerning himself.2 [Instead,] since everyone should be conscientious and eager to perform the mitzvos as soon as possible,3 immediately after one washes his hands — so that they are clean and he can recite the blessing — he should enwrap himself in tzitzis.4

א כָּל הַקּוֹרֵא "קְרִיאַת שְׁמַע" בְּלֹא צִיצִית – מֵעִיד עֵדוּת שֶׁקֶר1 בְּעַצְמוֹ.א,2 וְהוֹאִיל שֶׁכָּל אָדָם צָרִיךְ לִהְיוֹת זָהִיר וְזָרִיז לְהַקְדִּים הַמִּצְוָה בְּכָל מָה דְאֶפְשָׁר,ב,3 לָכֵן תֵּכֶף וּמִיָּד אַחַר נְטִילַת יָדַיִםג שֶׁיָּדָיו נְקִיּוֹת וְיָכוֹל לְבָרֵךְ – יִתְעַטֵּף בַּצִּיצִית.4

2 As one begins to enwrap himself [in his tallis,]5 before he completes enwrapping himself, while standing he should recite the blessing Lehisateif batzitzis. (The reason [for reciting the blessing before one completes the enwrapping] is explained in sec. 25[:17].6) The beis in the word batzitzis should be vocalized with a patach.7

ב וּכְשֶׁיַּתְחִיל לְהִתְעַטֵּףד,5 קֹדֶם שֶׁיִּתְעַטֵף לְגַמְרֵי – יְבָרֵךְ מְעֻמָּדה "לְהִתְעַטֵּף בַּצִּיצִית"ו (עַיֵּן בְּסִימַן כהז,5 ותִּמְצָא טֲּעַם עַל זֶה). הַבּ' שֶׁל "בַּצִּיצִית" תְּהֵא נְקוּדָּה בְּ'פַתָּח'.ח,6

3 All the blessings recited over the performance of the mitzvos must be recited while standing8 except for the blessings over ritual slaughter and the separation of challah. These activities are not commandments to the same degree [as others], for they are performed merely to prepare one’s food.9

With regard to the observance of the mitzvos themselves, by contrast, some need not be performed while standing and others must [be performed while standing]. With G‑d’s help, each one will be duly explained in its appropriate place.

ג כָּל בִּרְכוֹת הַמִּצְוֹת צָּרִיךְ לִהְיוֹת מְעֻמָּד,ט,8 חוּץ מִבִּרְכַת הַשְּׁחִיטָה וְהַפְרָשַׁת חַלָּהי שֶׁאֵינָן מִצְוָה כָּל כָּךְ,יא שֶׁאֵינוֹ עוֹשֶׂה אֶלָּא לְתַקֵּן מַאֲכָלוֹ.9

אֲבָל עֲשִׂיַּת הַמִּצְוֹת עַצְמָן – יֵשׁ מֵהֶן שֶׁאֵין צְרִיכִים לִהְיוֹת מְעֻמָּד, וְיֵשׁ מֵהֶן שֶׁצְּרִיכִים, כַּאֲשֶׁר יִתְבָּאֵר כָּל אֶחָד וְאֶחָד בִּמְקוֹמוֹיב בְּסִיַּעְתָּא דִּשְׁמַיָּא.

4 Our Sages state10 that one should definitely stand while enwrapping oneself in tzitzis, and they found a hint in the Torah [to support this requirement]. With regard to tzi­tzis it is written,11 “And they shall be for you (lachem),” and with regard to the Counting of the Omer it is written,12 “And you shall count for yourselves (lachem).” Just as [the other mitzvah concerning which] lachem [is said], the Omer, should be fulfilled while standing, as will be stated in sec. 489[:4], so too [the mitzvah of tzitzis should be fulfilled] while standing.

ד הָעֲטִיפָה בְּצִיצִיתיג – אָמְרוּ חֲזַ"ליד,10 שֶׁצָּרִיךְ לִהְיוֹת דַּוְקָא מְעֻמָּד, וּמָצְאוּ לָהֶם סְמַךְ וְרֶמֶז מִן הַתּוֹרָה, נֶאֱמַר כָּאן בַּצִּיצִיתטו,11 "וְהָיָה לָכֶם", וְנֶאֱמַר בָּעֹמֶרטז,12 "וּסְפַרְתֶּם לָכֶם" – מַה "לָכֶם" הָאָמוּר בָּעֹמֶר צָרִיךְ לִהְיוֹת מְעֻמָּד, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בְּסִימָן תפטיז – אַף כָּאן מְעֻמָּד.

5 There are opinions13 that conclude that since the Sages14 worded the blessing Lehisateif batzitzis (“to enwrap oneself in tzitzis”), the mitzvah is precisely “to enwrap oneself.” [Wearing the tallis] in a manner that does not resemble the way Arabs robe themselves is not considered atifah (“enwrapping oneself”), but rather levishah (“wearing”).15 One must therefore enwrap himself in his tallis as Arabs enwrap themselves; i.e., one must cover his head and his face as far down as the indentations in his cheeks, below his mouth. According to this opinion, our tallisos ketanos — which do not serve to cover one’s head — are not required to have tzitzis at all.

ה יֵשׁ אוֹמְרִיםיח,13 מִדְּתִקְּנוּ חֲזַ"ליט,14 לְבָרֵךְ "לְהִתְעַטֵּף בַּצִּיצִית", מִכְּלָל דְּהַמִּצְוָה הִיא לְהִתְעַטֵּף דַּוְקָא. וְכָל עֲטִיפָה שֶׁאֵינָהּ כַּעֲטִיפַת הַיִּשְׁמְעֵאלִים – אֵינָהּ נִקְרֵאת עֲטִיפָה, אֶלָּא לְבִישָׁה.כ,15 וְלָכֵן צָרִיךְ לְהִתְעַטֵּף בְּטַלִּיתוֹ כַּעֲטִיפַת הַיִּשְׁמְעֵאלִים, דְּהַיְנוּ לְכַסּוֹת הָרֹאשׁ עִם הַפָּנִים עַד גֻּמּוֹת שֶׁבַּלֶּחִי לְמַטָּה מִפִּיו.כא וּלְדִבְרֵיהֶם טַלִּיתוֹת קְטַנּוֹת שֶׁלָּנוּ, שֶׁאֵין בָּהֶן עֲטִיפַת הָרֹאשׁ – פְּטּוּרִין מִצִּיצִית לְגַמְרֵי.כב

6 Other authorities, however, maintain that every four-cornered garment requires tzitzis, even if one cannot enwrap oneself in it, for the Torah [simply] states,16 “on the corners of their garments,” implying any garment or article of clothing. Nowhere in the Torah is “enwrapping oneself” even hinted at. The reason the Talmudic Sages worded the blessing “to enwrap oneself in tzitzis” is that in their days people commonly hooded their heads, too, with their tallis.17

Moreover, even in their days people did not enwrap themselves the way the Arabs do. Instead, they would robe themselves as people ordinarily do as they work at their tasks, sometimes with their heads covered and sometimes with their heads uncovered. Therefore, even though in the blessing we employ the words “to enwrap oneself in tzi­tzis,” we need not do any more than that. [See fig. 1.]

The halachah follows the second opinion.18 Nevertheless, in order to fulfill the mitzvah of tzitzis in the choicest manner possible, when reciting the blessing it is proper to enwrap oneself in a tallis in the manner of Arabs19 and to stand this way for the length of time it takes to walk four cubits.20 With this, one fulfills his obligation even according to the first opinion, for what matters most is the time at which one [first] puts on [the tallis], because if he so desired he could then have removed it entirely.

ו אֲבָל יֵשׁ אוֹמְרִיםכג שֶׁכָּל כְּסוּת שֶׁל אַרְבַּע כְּנָפוֹת אַף־עַל־פִּי שֶׁאֵין בָּהּ עִטּוּף – חַיֶּבֶת בְּצִיצִית, שֶׁהֲרֵי נֶאֱמַר בַּתּוֹרָהכד,16 "עַל כַּנְפֵי בִגְדֵּיהֶם", וְכָל מַלְבּוּשׁ וּבֶגֶד בְּמַשְׁמָע, וְהָעִטּוּף אֵין לוֹ אֲפִלּוּ רֶמֶז בַּתּוֹרָה כְּלָל.כה וּמַה שֶׁתִּקְנוּ חֲכָמִים לְבָרֵךְ "לְהִתְעַטֵּף בַּצִּיצִית", הַיְנוּ לְפִי שֶׁהָיָה מִנְהָגָם לַעֲטֹף רֹאשָׁם בְּטַלִּיתָם,כו,17 וְאַף בִּימֵיהֶם לֹא הָיוּ מִתְעַטְּפִין כַּעֲטִיפַת הַיִּשְׁמְעֵאלִים, אֶלָּא כְּדֶרֶךְ בְּנֵי אָדָם שֶׁמִתְעַטְּפִין בִּכְסוּתָם וְעוֹסְקִין בִּמְלַאכְתָּם,כז פַּעַם בְּכִסּוּי הָרֹאש וּפַעַם בְּגִלּוּי הָרֹאש, לָכֵן אַף אֲנַחְנוּ אַף שֶׁאָנוּ מְבָרְכִין "לְהִתְעַטֵּף בַּצִּיצִית" – אֵין אָנוּ צְרִיכִין יוֹתֵר.

וַהֲלָכָה כַּסְּבָרָא הַשְּׁנִיָּה.כח,18 וּמִכָּל מָקוֹם כְּדֵי לְקַיֵּם מִצְוַת צִיצִית מִן הַמֻּבְחָרכט – נָכוֹן הַדָּבָר לְהִתְעַטֵּף כַּעֲטִיפַת הַיִּשְׁמְעֵאלִים בִּשְׁעַת בְּרָכָה,ל,19 וְיַעֲמֹד כָּךְ כְּדֵי הִלּוּךְ אַרְבַּע אַמּוֹת,20 וּבָזֶה יוֹצֵא אַף לַסְּבָרָא הָרִאשׁוֹנָה, דְּעִיקַּר הַקְּפֵּדָה הִיא בִּשְׁעַת לְבִישָׁה,לא דְּהָא אִם הָיָה רוֹצֶה הָיָה מְסִירָהּ מִמֶּנּוּ לְגַמְרֵי אַחַר כָּךְ.

Fig. 1: The tallis gadol as worn. (See sec. 8:1-8 and 11:34.)
Fig. 1: The tallis gadol as worn. (See sec. 8:1-8 and 11:34.)

7 A similar practice should be observed with regard to the tallisos ketanos that we are accustomed to wear. The accepted ruling is that one fulfills the obligation of tzitzis with them, even though there is no way to enwrap oneself in them. Nevertheless, for a person to fulfill his obligation [according to all authorities], if he desires to recite the blessing using the wording Lehisateif betzi­tzis21 he should preferably place the tallis katan over his head, with its width extending down over his body, for this is the way people enwrap themselves.22 He should stand enwrapped in this manner for at least the time it takes to walk four cubits, then draw it down from his head and put it on.

The above applies only to a garment made of one rectangular piece of fabric with a hole in the middle for the head. Thus, when one enwraps its length around his head and across the width of his body — for, as was explained, this alone is called “enwrapping oneself” — he will have two tzitzis on one side of his body and two on the other.

If, however, the garment is sewn, then when he wraps its length around his head and across the width of his body, all four tzi­tzis will be on one side. This is not proper, as will be explained.23 Such a garment should therefore be put on in the ordinary manner, and not wrapped around one’s head at all. One should not recite the blessing Lehisateif betzitzis,24 but rather asher kidshanu bemitzvosav vetzivanu al mitzvas tzitzis, [praising G‑d] “Who sanctified us with His commandments and commanded us concerning the mitzvah of tzitzis.”

Similarly, even with regard to a tallis katan that is made of a rectangular piece of fabric and is not sewn, if a person wears it in the ordinary fashion and does not cover his head with it, he should recite the blessing Al mitzvas tzitzis.

ז וְכֵן יַעֲשֶׂה בְּטַלִּיתוֹת קְטַנִּים שֶׁלָּנוּ, אַף־עַל־פִּי דְּקַיְמָא לָן דְּיוֹצְאִין בָּהּ יְדֵי חוֹבַת צִיצִית, אַף־עַל־פִּי שֶׁאֵין בָּהֶם עִטּוּף, מִכָּל מָקוֹם כְּדֵי לָצֵאת לְדִבְרֵי הַכֹּל, אִם רוֹצֶה לְבָרֵךְ "לְהִתְעַטֵּף בַּצִּיצִית"21 (א) – טוֹב שֶׁיָּנִיחַ הַטַּלִּית קָטָן עַל רֹאשׁוֹ וְרֹחַב הַטַּלִּית יִהְיֶה לְקוֹמָתוֹ,לב שֶׁכֵּן הוּא דֶּרֶךְ הָעִטּוּף,לג,22 וְיַעֲמֹד כָּךְ מְעֻטָּף לְפָחוֹת כְּדֵי הִלּוּךְ אַרְבַּע אַמּוֹת, וְאַחַר־כָּךְ יִמְשְׁכֶנּוּ מֵעַל רֹאשׁוֹ וְיִלְבְּשֶׁנּוּ.לד

וְדַוְקָא בְּבֶגֶד שֶׁעוֹשִׂין כְּעֵין חֲתִיכָה אַחַת מְרֻבַּעַת וּבֵית הַצַּוָּאר בָּאֶמְצַע,לה וְאִם כֵּן כְּשֶׁמִּתְעַטֵּף בְּאָרְכּוֹ [סְבִיב] רֹאשׁוֹ וְרֹחַב גּוּפוֹ כְּמוֹ שֶׁנִּתְבָּאֵר דְּזֶהוּ דַּוְקָא מִקְרֵי עִטּוּף – הֲוֵי לֵיהּ שְׁתֵּי צִיצִית מִצַּד זֶה וּשְׁתֵּי צִיצִית מִצַּד זֶה. אֲבָל אִם הַבֶּגֶד תָּפוּר, אִם כֵּן כְּשֶׁיִּתְעַטֵּף בְּאָרְכּוֹ סְבִיב רֹאשׁוֹ וְרֹחַב גּוּפוֹ – אֲזַי יָבוֹאוּ כָּל הָאַרְבַּע צִיצִית מִצַּד אֶחָד, וְלֹא נָכוֹן לַעֲשׂוֹת כֵּן כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן,לו,23 לָכֵן יִלְבְּשֶׁנּוּ כְּדַרְכּוֹ וְלֹא יִתְעַטֵּף בּוֹ כְּלָל עַל רֹאשׁוֹ, וְלֹא יְבָרֵךְ עָלָיו "לְהִתְעַטֵּף בַּצִּיצִית",24 אֶלָּא יְבָרֵךְ "אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת צִיצִית".

וְכֵן אֲפִלּוּ עַל טַלִּית קָטָן הֶעָשׂוּי מֵחֲתִיכָה אַחַת מְרֻבַּעַת וְאֵינוֹ תָּפוּר, אִם לוֹבְשׁוֹ כְּדַרְכּוֹ וְאֵין מְעַטֵּף בּוֹ רֹאשׁוֹ – מְבָרֵךְ גַּם כֵּן "עַל מִצְוַת צִיצִית".לז

8 [There are] those who cover only the head and the neck with the tallis, but are not careful about covering their bodies. They should be rebuked, because all authorities agree that fundamentally “wrapping oneself” means [covering one’s] body.25 The difference of opinion mentioned in subsec. 5 only concerns whether the head, too, must be covered by the tallis. All, however, agree that covering the head without covering the body is not called covering oneself at all. (See sec. 10[:20].)

ח אוֹתָן שֶׁאֵין מִתְכַּסִּים בְּטַלִּיתָם אֶלָּא הָרֹאשׁ וּסְבִיב הַצַּוָּאר בִּלְבַד,לח וְאֵין מַקְפִּידִין לְכַסּוֹת אֶת הַגּוּף25 – צָרִיךְ לִמְחוֹת בְּיָדָם, דְּעִקַּר הָעִטּוּף הוּא בַּגּוּף לְכֻלֵּי עָלְמָא, וְלֹא נֶחְלְקוּ בְּסָעִיף ה אֶלָּא אִם צָרִיךְ גַּם כֵּן לְכַסּוֹת הָרֹאשׁ בְּטַלִּיתוֹ, אֲבָל כִּסּוּי הָרֹאשׁ בִּלְבַד בְּלִי כִּסּוּי הַגּוּף – לְכֻלֵּי עָלְמָא לֹא נִקְרָא כְּסוּת כְּלָל (עַיֵּן סִימַן יוד).לט

9 It is customary to make a silken tiara for a tallis as a sign,26 so that the [two] front tzitzis always remain in front and not hang down [at the back],27 for in matters of holiness one should upgrade and not downgrade.28 [However,] the AriZal did not show concern about this matter.

It is preferable that at the time one enwraps oneself [in the tallis], one make a point of casting all four tzitzis to the left, covering oneself as the Arabs do for the length of time it takes to walk four cubits.29

ט נָהֲגוּ לַעֲשׂוֹת עֲטָרָה לַטַּלִּיתמ מֵחֲתִיכַת מֶשִׁי,מא לְסִימָן26 שֶׁאוֹתָן צִיצִית שֶׁלְּפָנָיו יִהְיוּ לְעוֹלָם לְפָנָיו וְלֹא יוֹרִידֵן לְמַטָּה,מב,27 שֶׁמַּעֲלִין בַּקֹּדֶשׁ וְאֵין מוֹרִידִין.מג,28 וְהָאֲרִ"י ז"ל לֹא הָיָה מַקְפִּיד עַל זֶה.מד

טוֹב לִזָּהֵר שֶׁבִּשְׁעַת עֲטִיפָה יִזְרֹק כָּל הָאַרְבַּע צִיצִית לְצַד שְׂמֹאל כַּעֲטִיפַת הַיִּשְׁמְעֵאלִים, כְּדֵי הִלּוּךְ אַרְבַּע אַמּוֹת.מה,29

10 One should [then] position two tzitzis to the front and two at his back, so that he be surrounded by mitzvos. Some people follow the custom of placing the right side [of the front of the tallis] over their left shoulder,30 so that they be surrounded by mitzvos.

י יַחֲזִ[י]ר שְׁתֵּי צִיצִית לְפָנָיו וּשְׁתֵּי צִיצִית לְאַחֲרָיו,מו כְּדֵי שֶׁיְּהֵא מְסֻבָּב בְּמִצְוֹת. יֵשׁ נוֹהֲגִין לָשׂוּם צַד יָמִין עַל כָּתֵף שְׂמֹאל,30 כְּדֵי שֶׁיִּהְיֶה מְסֻבָּב בְּמִצְוֹת.מז

11 When several people are putting on their tallisos at the same time, each of them should recite the blessing by himself. If they so desire, one person may recite the blessing, and the others may listen and recite Amen, fulfilling their obligation in this manner. For a person who listens [to a blessing being recited is considered] as if he had recited [it himself].31

Nevertheless, a person who is not himself putting on a tallis at this time32 may not recite the blessing to fulfill the obligation of someone who is putting on [a tallis at this time], because he himself is not now required to recite a blessing.

If, however, the person putting on [the tallis] is unlearned and does not know how to recite the blessings, another person may recite the blessings for him even though he does not need to recite that blessing at present. [The rationale is that] since all Jews are responsible for each other,33 he himself requires34 that this blessing be recited at this time. (This explains why it is customary that the sheliach tzibbur recite [this blessing] aloud, to fulfill the obligations of those who are not knowledgeable.)35 The same law applies regard to all the blessings for the mitzvos.

יא אִם כַּמָּה אֲנָשִׁים מִתְעַטְּפִים כָּל אֶחָד בְּטַלִּיתוֹ בְּבַת אַחַתמח – כָּל אֶחָד מְבָרֵךְ לְעַצְמוֹ. וְאִם רָצוּמט – הָאֶחָד מְבָרֵךְ וְהָאֲחֵרִים שׁוֹמְעִין וְעוֹנִין אָמֵןנ וְיוֹצְאִין בָּזֶה,נא דְּשׁוֹמֵעַ כִּמְדַבֵּר.נב,31

אֲבָל אָדָם אַחֵר שֶׁאֵינוֹ מִתְעַטֵּף עַכְשָׁו בַּצִיצִיתנג,32 – אֵינוֹ יָכוֹל לְבָרֵךְ כְּדֵי לִפְטֹר אֶת הַמִּתְעַטֵּף, כֵּיוָן שֶׁהוּא עַצְמוֹ אֵין צָרִיךְ לְבָרֵךְ עַכְשָׁו בְּרָכָה.

וְאִם הַמִּתְעַטֵּף הוּא בּוּר שֶׁאֵינוֹ יוֹדֵעַ לְבָרֵךְ – יָכוֹל לְבָרֵךְ לוֹ אַחֵר אַף־עַל־פִּי שֶׁאֵין צָרִיךְ עַכְשָׁו לִבְרָכָה זוֹ, כֵּיוָן שֶׁכָּל יִשְׂרָאֵל עֲרֵבִים זֶה בָּזֶה,נד,33 אִם כֵּן גַּם הוּא צָרִיךְ34 לִבְרָכָה זוֹ עַכְשָׁו (לָכֵן נוֹהֲגִין שֶׁהַשְּׁלִיחַ צִבּוּר מְבָרֵךְ בְּקוֹל רָם, כְּדֵי לְהוֹצִיא אֶת מִי שֶׁאֵינוֹ בָּקִי).נה,35 וְכֵן הַדִּין בְּכָל בִּרְכוֹת הַמִּצְוֹת.נו

12 The Torah refers to [this mitzvah]36 by the name tzitzis.37 This term means “separate strands,” like separate hairs, as in the verse,38 “He took me by the hairs of my head.” One must therefore separate the strands [of the tzitzis] from each other before reciting the blessing. [Nevertheless,] if a person was delayed in coming to the synagogue and the time spent separating the tzitzis would prevent him from praying with the congregation, he need not separate them.

יב הַתּוֹרָהנז קְרָאָתַןנח,36 "צִיצִית",37 וְאֵין לְשׁוֹן "צִיצִית" אֶלָּא חוּטִין נִפְרָדִין, כְּמוֹ שְׂעָרוֹת הַנִּפְרָדִין, כְּמוֹ שֶׁכָּתוּב:נט,38 "וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי". עַל כֵּן צָרִיךְ לְהַפְרִיד הַחוּטִין זֶה מִזֶּה קֹדֶם הַבְּרָכָה.ס

וְאִם נִשְׁתַּהָא לָבוֹא לְבֵית הַכְּנֶסֶת, וּבְעוֹד שֶׁיַּפְרִיד הַצִּיצִית יִתְבַּטֵּל מִלְּהִתְפַּלֵּל עִם הַצִּבּוּר – אֵין צָרִיךְ לְהַפְרִידָן.סא

13 Every day, before reciting the blessing, one should check39 whether the strands of the tzitzis are valid,40 in case some of them were severed. Similarly, one should check that part of the tzitzis that lies on the corner of the garment, lest one of those strands was severed.

Even though one checked the tzitzis on the previous day, he must check them again. We do not say, “Rely on the presumption that their status today continues to be the same as it was yesterday and the day before,” for if one does not check them when [he is about to] recite the blessing, he will never do so. We certainly cannot rely on a presumption of continuing validity41 for all time, for tzitzis are commonly severed by being [accidentally] trodden on or for other reasons. The Sages therefore ordained that they be checked every day.

If, however, [the tzitzis] have been checked once on a particular day, there is no need to check them again. This applies even if one removed his tallis, diverted his attention from putting it on again, and then, in the middle of the same day, changed his mind and put it on again. He may even go out to the public domain [while wearing it] on Shabbos without checking the tzitzis.42 We presume that their status has remained unchanged, for they were intact when they were checked that morning.

יג בְּכָל יוֹם וָיוֹם קֹדֶם שֶׁיְּבָרֵךְסב – צָרִיךְ (ב) שֶׁיְּעַיֵּן39 בְּחוּטֵי הַצִּיצִית אִם הֵם כְּשֵׁרִים,40 שֶׁמָּא נִפְסְקוּ מֵהֶם אֵיזוֹ חוּטִין. וְכֵן צָרִיךְ לְעַיֵּן בְּאוֹתוֹ חֵלֶק שֶׁל צִיצִית הַמֻּנָּח עַל כְּנַף הַבֶּגֶד,סג שֶׁמָּא נִפְסַק חוּט אֶחָד.

וְאַף־עַל־פִּי שֶׁבָּדַק הַצִּיצִית אֶתְמוֹל – צָרִיךְ לַחֲזֹר וּלְבָדְקָם לְמָחָר, וְאֵין אוֹמְרִים הַעֲמִידָן עַל חֶזְקָתָן שֶׁהֵם עַכְשָׁו כְּמוֹ [שֶׁהָיוּ] תְּמוֹל שִׁלְשׁוֹם, מִשּׁוּם דְּאִם לֹא יִבְדְּקֵם בִּשְׁעַת הַבְּרָכָה – לֹא יִבְדְּקֵם לְעוֹלָם,סד וּבְוַדַּאי אִי אֶפְשָׁר לְהַעֲמִידָן לְעוֹלָם בְּחֶזְקַת כַּשְׁרוּת,41 כֵּיוָן שֶׁדַּרְכָּן לִפְסֹק עַל יְדֵי דְּרִיסַת הָרַגְלַיִם אוֹ מֵחֲמַת סִבּוֹת אֲחֵרוֹת, לָכֵן תִּקְּנוּ חֲכָמִים שֶׁיִּבְדֹּק בְּכָל יוֹם וָיוֹם.

אֲבָל בְּאוֹתוֹ הַיּוֹם שֶׁכְּבָר בְּדָקָן פַּעַם אַחַת – שׁוּב אֵין צָרִיךְ לְבָדְקָן,סה אֲפִלּוּ אִם הֵסִיר טַלִּיתוֹ מֵעָלָיו וְהִסִּיחַ דַּעְתּוֹ מִלִּלְבּשׁ עוֹד וְאַחַר־כָּךְ בְּאֶמְצַע הַיּוֹם נִמְלַךְ לְלָבְשׁוֹ – אֵין צָרִיךְ לְבָדְקָן. וּמֻתָּר לָצֵאת בָּהֶן כָּךְ בְּלִי בְּדִיקָה אֲפִלּוּ לִרְשׁוּת הָרַבִּים בְּשַּׁבָּת,42 מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָן עַל חֶזְקָתָן, שֶׁהֲרֵי הָיוּ שְׁלֵמִים בְּאוֹתוֹ הַיּוֹם כְּשֶׁבְּדָקָן בַּשַּׁחַר.

14 [The following rule applies when] one wears several garments to which tzi­tzis are attached, one on top of the other. Although one blessing suffices when putting on all these garments, the tzitzis of each garment must be checked individually, lest one of the strands on one of the garments be severed, and the individual will thus be wearing a four-cornered garment without tzitzis.

יד מִי שֶׁלָּבַשׁ הַרְבֵּה בְּגָדִים שֶׁל צִיצִית זֶה עַל גַּבֵּי זֶה,סו אַף־עַל־פִּי שֶׁבִּבְרָכָה אַחַת נִפְטְרוּ כֻּלָּם – מִכָּל מָקוֹם צָרִיךְ לִבְדֹּק הַצִּיצִית שֶׁל כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ,סז שֶׁמָּא נִפְסַק חוּט אֶחָד מִצִּיצִית שֶׁל אֶחָד מֵהֶם, וְנִמְצָא לוֹבֵשׁ אַרְבַּע כְּנָפוֹת בְּלֹא צִיצִית.

15 If one was delayed in coming to the synagogue and checking the tzitzis would prevent him from praying with the congregation, he may put on his tallis without checking his tzitzis. The same [ruling applies to] a person who comes to the synagogue and is called for an aliyah to the Torah before he has put on his tallis. Since the [entire] congregation is waiting for him, he is permitted to put on his tallis without checking his tzitzis so as not to inconvenience them. Since he knew that the tzitzis were intact on the previous day, we rely on the presumption of continuing validity.

טו מִי שֶׁנִּשְׁתַּהָא לָבוֹא לְבֵית הַכְּנֶסֶתסח וּבְעוֹד שֶׁיִּתְעַסֵּק בִּבְדִיקַת הַצִּיצִית יִתְבַּטֵּל מִלְּהִתְפַּלֵּל עִם הַצִּבּוּר, וְכֵן מִי שֶׁבָּא לְבֵית הַכְּנֶסֶת וּקְרָאוּהוּ לַעֲלוֹת לְסֵפֶר תּוֹרָה, וַעֲדַיִן לֹא לָבַשׁ טַלִּיתוֹ,סט כֵּיוָן שֶׁהַצִּבּוּר מַמְתִּינִין עָלָיו, לָכֵן מִשּׁוּם טֹרַח הַצִּבּוּר – רַשָּׁאי לִלְבּשׁ הַטַּלִּית בְּלֹא בְּדִיקַת הַצִּיצִית, דְכֵּיוָן שֶׁהוּא יוֹדֵעַ שֶׁאֶתְמוֹל הָיוּ הַצִּיצִית שְׁלֵמוֹת – מַעֲמִידִין אוֹתָן בְּחֶזְקָתָן.ע

16 If a person checks his tallis and leaves it in a certain place, and on the following day finds it as he left it, there is no need to check [his tzitzis,] for they certainly did not become invalid in the interim.

טז אִם בָּדַק טַלִּיתוֹ וְהִנִּיחוֹ בְּמָקוֹם יָדוּעַעא וּלְמָחָר מְצָאוֹ כְּמוֹ שֶׁהִנִּיחוֹ – אֵין צָרִיךְ לִבְדֹּק, דְּוַדַּאי לֹא נִפְסְלוּ הַצִּיצִית בֵּינְתַיִם.

17 When one enwraps himself in tzitzis, he should have the intent that the Holy One, blessed be He, commanded him to enwrap himself in tzitzis so that he recall all of His mitzvos and perform them, as it is written,43 “And you shall see it, and you will remember all the mitzvos of G‑d.”44

יז כְּשֶׁיִּתְעַטֵּף בַּצִּיצִית, יְכַוֵּן: שֶׁצִּוָּנוּ הַקָּדוֹשׁ־בָּרוּךְ־הוּא לְהִתְעַטֵּף בַּצִּיצִיתעב כְּדֵי שֶׁנִּזְכֹּר כָּל מִצְוֹתָיו לַעֲשׂוֹתָם, שֶׁנֶּאֱמַר:עג,43 "וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת ה'".44

18 Since the reason for wearing tzitzis is to recall the mitzvos, a person who wears a tallis katan should be careful to wear it over his clothes so that he will see it at all times and remember the mitzvos.45 Those who wear [the tallis katan] under their clothes46 should wear it in a manner that enables them to see the tzitzis at all times. For by seeing them, they will continually remember the mitzvos.47

יח וְכֵיוָן שֶׁטַּעַם לְבִישַׁת הַצִּיצִית הוּא כְּדֵי לִזְכֹּר הַמִּצְוֹת,עד לְפִיכָךְ הַלּוֹבֵשׁ טַלִּית קָטָן יִזָּהֵר לְלָבְשׁוֹ עַל בְּגָדָיו, כְּדֵי שֶׁתָּמִיד יִרְאֵהוּ וְיִזְכֹּר הַמִּצְוֹת.45 וְאוֹתָן הַלּוֹבְשִׁים אוֹתוֹ תַּחַת הַבְּגָדִיםעה,46 – יִזָּהֲרוּ שֶׁיִּלְבְּשׁוּ אוֹתוֹ בְּאֹפֶן שֶׁיֵּרָאוּ הַצִּיצִית תָּמִיד, שֶׁעַל יְדֵי רְאִיָּתָן – יִזְכְּרוּ הַמִּצְוֹת תָּמִיד.47

19 The tzitzis should hang outside [one’s clothes], as implied by the phrase, “And you shall see it,” in contrast to the custom of those who tuck the tzitzis into the corners of their garments.48 In a pressing situation, e.g., if a person is walking among non-Jews and fears that they will mock him [because of the tzitzis], he may tuck them into the corners. When reciting the blessing, however, he should have [the tzitzis] are visible for at least the length of time it takes to walk four cubits.

יט צָרִיךְ שֶׁיִּהְיוּ הַצִּיצִית מִבַּחוּץ,עו שֶׁנֶּאֱמַר: "וּרְאִיתֶם אֹתוֹ", וּדְלָא כְּאוֹתָן שֶׁתּוֹחֲבִין אוֹתוֹ בְּהַכְּנָפוֹת.48 וּבִשְׁעַת הַדְּחָק, כְּגוֹן שֶׁהוֹלֵךְ בֵּין הַנָּכְרִים וְחוֹשֵׁשׁ שֶׁלֹּא יַלְעִיגוּ עָלָיו – יָכוֹל לְתָחֳבָם בְּהַכְּנָפוֹת, אַךְ בִּשְׁעַת הַבְּרָכָה יִהְיוּ מְגֻלִּין לְפָחוֹת כְּדֵי הִלּוּךְ אַרְבַּע אַמּוֹת.

20 [The following is the procedure] if a person desires to put on his tallis katan immediately upon rising [from bed] so that he not walk four cubits without tzitzis.49 [Since] his hands are not yet clean, he may not recite the blessing.50 He may [therefore] put it on without reciting the blessing, and after cleaning his hands he should handle his tzitzis and recite the blessing,51 for handling them is equivalent to putting them on at this time.

If he intends to put on a different tallis as soon as he has cleaned his hands, he does not have to handle [the tzitzis of the tallis katan] and recite the blessing over it. Instead, he should recite the blessing over the tallis that he will put on later, while having in mind that this blessing also cover the tallis katan that he is already wearing.52

כ אִם רוֹצֶה לִלְבּשׁ הַטַּלִּית קָטָן מִיָּד בְּקוּמוֹ,עז כְּדֵי שֶׁלֹּא יֵלֵךְ אַרְבַּע אַמּוֹת בְּלֹא צִיצִית,עח,49 וַהֲרֵי עֲדַיִן אֵין יָדָיו נְקִיּוֹת וְלֹא יָכוֹל לְבָרֵךְ50 – יָכוֹל לְלָבְשׁוֹ בְּלֹא בְּרָכָה, וְלִכְשֶׁיְּנַקֶּה יָדָיו יְמַשְׁמֵשׁ בְּצִיצִיּוֹתָיו וִיבָרֵךְ,עט,51 דְּהַמִּשְׁמוּשׁ הוּא כְּאִלּוּ לוֹבְשׁוֹ עַכְשָׁו.פ וְאִם בְּדַעְתּוֹ לְהִתְעַטֵּף בְּטַלִּית אַחֶרֶת מִיָּד כְּשֶׁיְּנַקֶּה יָדָיו – אֵין צָרִיךְ לְמַשְׁמֵשׁ בְּ[זוּ] וּלְבָרֵךְ עָלֶיהָ, רַק יְבָרֵךְ עַל הַטַּלִּית שֶׁלּוֹבֵשׁ אַחַר־כָּךְ, וִיכַוֵּן בְּמַחֲשַׁבְתּוֹ לִפְטֹר גַּם אֶת זֹאת שֶׁלָּבַשׁ כְּבָר.52

21 If one has several four-cornered garments, even if he puts them on all at the same time, they all require tzitzis. This is implied by the phrase53 “on the corners of their garments” — in the plural. If he puts them on one after another without making an interruption by speaking, and he had in mind at the outset — when he recited the blessing — to put them all on immediately, he should recite only one blessing for all of them. [This applies] even if he took off the first garment before putting on the second. If, however, he made an interruption [between donning garments] by speaking or through involvement in other matters, he must recite a separate blessing for each garment.54

[This applies] only when he made an interruption that is not necessary in order to put on [the four-cornered garment], but if his interruption is needed for that purpose, e.g., he said, “Pass me the garment,” he is not required to recite a [second] blessing.

[A second blessing is] also [required] if he did not intend at the outset, when one recited the blessing, to put on all the garments at the same time, but then changed his mind and put them on one after the other. He is required to recite a blessing for all the garments55 that he puts on after he changed his mind and put on the garments he originally had in mind when he recited the blessing. [The rationale is that since] initially, [putting on these garments] was not included in his [original] intent, it is considered as if he had made an interruption.

Nevertheless, a second blessing is not required [in the following situation. A person had in mind to put on several garments with four corners.] He was brought other [four-cornered] garments to put on, while several of the garments that — at the time of the blessing — he had originally intended to put on were still before him. Before putting those on, he changed his mind and decided to also put on the garments that were just brought to him.

[The rationale is that] since he had not completed putting on all the garments that he had in mind at the time of the blessing, his situation is comparable to that of a person who had not completed his meal and was then served additional food.56 [Just as] such a person is not required to recite a second blessing,57 [so too is a second blessing not required in this instance].

כא אִם יֵשׁ לוֹ כַּמָּה בְּגָדִים שֶׁל אַרְבַּע כְּנָפוֹתפא – כֻּלָּם חַיָּבִים בְּצִיצִית, אֲפִלּוּ לוֹבְשָׁן כֻּלָּן כְּאַחַת,פב שֶׁנֶּאֱמַר:פג,53 "עַל כַּנְפֵי בִגְדֵיהֶם" – הַרְבֵּה בְּגָדִים בְּמַשְׁמָע.פד וְאִם לוֹבְשָׁן כֻּלָּם זֶה אַחַר זֶהפה בְּלִי הֶפְסֵק שִׂיחָה בֵּינְתַיִם,פו וְהָיָה דַּעְתּוֹ מִתְּחִלָּהפז בִּשְׁעַת הַבְּרָכָה לְלָבְשָׁם כֻּלָּם מִיָּד – לֹא יְבָרֵךְ אֶלָּא בְּרָכָה אַחַת לְכֻלָּם, אֲפִלּוּ אִם פָּשַׁט הָרִאשׁוֹן קֹדֶם שֶׁלָּבַשׁ הַשֵּׁנִי.פח

אֲבָל (ג) אִם הִפְסִיק בֵּינֵיהֶםפט בְּשִׂיחָהצ אוֹ בִּדְבָרִים אֲחֵרִים – צָרִיךְ לְבָרֵךְ עַל כָּל אֶחָד וְאֶחָד.54 וְדַוְקָא שֶׁהִפְסִיק שֶׁלֹּא לְצֹרֶךְ לְבִישָׁה,צא אֲבָל לְצֹרֶךְ לְבִישָׁה כְּגוֹן שֶׁאָמַר תְּנוּ לִי הַבֶּגֶד – אֵין צָרִיךְ לְבָרֵךְ.

וְכֵן (ד) אִם לֹא הָיָה בְּדַעְתּוֹ מִתְּחִלָּה בִּשְׁעַת בְּרָכָה לְלָבְשָׁם כֻּלָּם מִיָּד,צב אַף־עַל־פִּי שֶׁנִּמְלַךְ אַחַר־כָּךְ וּלְבָשָׁם כֻּלָּם זֶה אַחַר זֶה,צג מִכָּל מָקוֹם כֵּיוָן שֶׁמִּתְּחִלָּה לֹא הָיָה דַּעְתּוֹ כֵּן – הֲוָה כְּמַפְסִיק, וְצָרִיךְ לְבָרֵךְ עַל כָּל מַה שֶּׁנִּמְלַךְ אַחַר שֶׁגָּמַר לִלְבֹּשׁ הַבְּגָדִים שֶׁהָיָה דַּעְתּוֹ עֲלֵיהֶן בִּשְׁעַת הַבְּרָכָה.

אֲבָל אִם הֵבִיאוּ לוֹ עוֹד בְּגָדִים לִלְבֹּשׁצד כְּשֶׁעֲדַיִן הָיָה מֻנָּח לְפָנָיו מֵאוֹתָן הַבְּגָדִיםצה שֶׁהָיָה דַּעְתּוֹ עֲלֵיהֶן בִּשְׁעַת הַבְּרָכָה וְלֹא לְבָשָׁן עֲדַיִן בְּשָׁעָה שֶׁנִּמְלַךְ לִלְבּשׁ גַּם אֵלּוּ הַבְּגָדִים שֶׁהֵבִיאוּ לוֹ עַכְשָׁו – אֲזַי לֹא יַחֲזֹר וִיבָרֵךְ עַל אֵלּוּ הַבְּגָדִים שֶׁהֵבִיאוּ לוֹ עַכְשָׁו, כֵּיוָן שֶׁלֹּא גָּמַר עֲדַיִן לְבִישַׁת בְּגָדִים הָרִאשׁוֹנִים שֶׁכְּבָר בֵּרַךְ עֲלֵיהֶם – הֲרֵי זֶה דּוֹמֶה [לְמִי] שֶׁלֹּא גָּמַר סְעוּדָתוֹ וְהֵבִיאוּ לוֹ עוֹד לֶאֱכֹל,56 דְּאֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.צו,57

22 Although one put on a tallis katan at home — even if he recited the blessing Lehisateif betzitzis58 over it in the manner explained above [subsection 6-7] — nevertheless, if afterwards he goes to the synagogue and enwraps himself in a tallis gadol, he must recite the blessing Lehisateif betzitzis over it as well. It is not covered by the first blessing, because walking to the synagogue from home is considered an interruption.59 [This applies] even if he made no interruption whatsoever through speech, and even if his home is next to the synagogue.

Moreover, [a second blessing may be required] even if he desires to put on the tallis gadol at home. If, [after putting on the tallis katan,] before putting on the tallis gadol, he went outside, beyond the entrance to his home, and returned, this is considered an interruption between the blessing he recited over the tallis katan and putting on the tallis gadol.60 [Hence] he is required to recite a second blessing.

If, however, he did not go out beyond the entrance to his home, even if he recited the blessing over the tallis katan in one room and then walked to another room within the same home to put on the tallis gadol, he is not required to recite a second blessing.61 Since the two rooms are located in the same home, going from one room to another is not considered an interposition, provided one does not interrupt through speech or another activity.

כב אִם לוֹבֵשׁ טַלִּית קָטָן בְּבֵיתוֹצז אַף־עַל־פִּי שֶׁבֵּרַךְ עָלָיו "לְהִתְעַטֵּף בַּצִּיצִית", וְעַל דֶּרֶךְ שֶׁנִּתְבָּאֵר,צח מִכָּל מָקוֹם אִם אַחַר־כָּךְ הוֹלֵךְ לְבֵית הַכְּנֶסֶת וּמִתְעַטֵּף בְּטַלִּית גָּדוֹל – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עָלָיו גַּם כֵּן "לְהִתְעַטֵּף", וְאֵינוֹ נִפְטָר בַּבְּרָכָה הָרִאשׁוֹנָה, מִשּׁוּם (ה) דְּהַהֲלִיכָה מִבֵּיתוֹ לְבֵית הַכְּנֶסֶת חָשׁוּב הֶפְסֵקצט וְאַף אִם לֹא הִפְסִיק בְּשׁוּם שִׂיחָה בֵּינְתַיִם, וַאֲפִלּוּ הָיָה בֵּיתוֹ סָמוּךְ לְבֵית הַכְּנֶסֶת.

וְלֹא עוֹד, אֶלָּא אִם אֲפִלּוּ רוֹצֶה לְהִתְעַטֵּף בְּטַלִּית גָּדוֹל בְּבֵיתוֹ, רַק שֶׁקֹּדֶם שֶׁמִּתְעַטֵּף בְּטַלִּית גָּדוֹל יָצָא חוּץ לְפֶתַח בֵּיתוֹ וְחָזַרק – הֲוֵי הֶפְסֵק בֵּין הַבְּרָכָה שֶׁבֵּרַךְ עַל הַטַּלִּית קָטָן לִלְבִישַׁת הַטַּלִּית גָּדוֹל,60 וְצָרִיךְ לַחֲזֹר וּלְבָרֵךְ. אֲבָל אִם לֹא יָצָא מִפֶּתַח בֵּיתוֹ בֵּינְתַיִם, אֲפִלּוּ אִם בֵּרַךְ עַל טַלִּית קָטָן בְּחֶדֶר זֶה וְהוֹלֵךְ לְהִתְעַטֵּף בְּטַלִּית גָּדוֹל בְּחֶדֶר אַחֵר בְּאוֹתוֹ הַבַּיִת – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, כֵּיוָן שֶׁשְּׁנֵי הַחֲדָרִים הֵם בְּבַיִת אֶחָד – לֹא חָשׁוּב הֶפְסֵק מַה שֶּׁהוֹלֵךְ מִזֶּה לָזֶה, אִם אֵינוֹ מַפְסִיק בְּשִׂיחָה אוֹ בִּדְבָרִים אֲחֵרִים.

23 If a person removes his tallis [gadol]62 and at that time intends to put it on again immediately afterwards,63 he is not required to recite a blessing when he puts it on again. [This applies] even if he was not wearing a tallis katan [during the time his tallis gadol was removed. Moreover, this ruling applies] even if he removed [the tallis gadol] in one house and put it on in another. This is not considered an interruption since he is putting on the same tallis over which he recited the blessing originally, and he did not divert his attention at all from putting it on again. Hence, [putting it on a second time] is covered by the blessing he recited when he put it on the first time.

If, however, when the person removed the tallis he did not intend to put it on again until a few hours64 had passed, then even if he changed his mind and put it on again immediately he must recite another blessing over it. [This applies] even if he was wearing a tallis katan at that time, and even if in the interim he did not go out beyond the entrance to his house, but put on [the tallis] in the same room in which he had taken it off.65

כג הַפּוֹשֵׁט טַלִּיתוֹ62 וּבְשָׁעָה שֶׁפּוֹשֵׁט דַּעְתּוֹ לַחֲזֹר וְלִלְבּשׁ מִיָּדקא,63 – אֵין צָרִיךְ לְבָרֵךְ עָלָיו כְּשֶׁיַּחֲזֹר וְיִלְבָּשֶׁנּוּ מִיָּד, אֲפִלּוּ לֹא נִשְׁאַר עָלָיו טַלִּית קָטָן,קב אֲפִלּוּ פּוֹשֵׁט בְּבַיִת זֶה וְחוֹזֵר וְלוֹבְשׁוֹ בְּבַיִת אַחֵר – לֹא הֲוֵי הֶפְסֵק, כֵּיוָן שֶׁחוֹזֵר וְלוֹבֵשׁ אוֹתוֹ הַטַּלִּית בְּעַצְמוֹ שֶׁכְּבָר בֵּרַךְ עָלָיו,קג וְגַם לֹא הִסִּיחַ דַּעְתּוֹ כְּלָל מִלְּבִישָׁתוֹ,קד לָכֵן נִפְטַר בַּבְּרָכָה שֶׁבֵּרַךְ עָלָיו כְּשֶׁלְּבָשׁוֹ בְּפַעַם רִאשׁוֹנָה.

אֲבָל אִם כְּשֶׁפְּשָׁטוֹ לֹא הָיָה דַּעְתּוֹ לַחֲזֹר וְלִלְבּשׁקה עַד לְאַחַר כַּמָּה שָׁעוֹת,קו,64 אֲזַי אֲפִלּוּ אִם אַחַר־כָּךְ נִמְלַךְ לְלָבְשׁוֹ תֵּכֶף וּמִיָּד – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עָלָיו, אֲפִלּוּ נִשְׁאַר עָלָיו טַלִּית קָטָן, וַאֲפִלּוּ אִם לֹא יָצָא מִפֶּתַח בֵּיתוֹ כְּלָל בֵּינְתַיִם וְחוֹזֵר וְלוֹבְשׁוֹ בְּאוֹתוֹ הַחֶדֶר שֶׁפּוֹשְׁטוֹ.65

24 Similarly, if when he removed [the tallis] he intended to put it on immediately, but afterwards forgot or changed his mind and did not put it on until a few hours had passed, he must recite another blessing over it. [This applies] even if in the interim he did not go out beyond the entrance to his house, but put on [the tallis] in the same room in which he had taken it off.

כד וְכֵן אֲפִלּוּ אִם כְּשֶׁפְּשָׁטוֹ הָיָה דַּעְתּוֹ לַחֲזֹר וּלְלָבְשׁוֹ מִיָּד, אֶלָּא שֶׁאַחַר־כָּךְ שָׁכַח אוֹ נִמְלַךְ מִלִלְבּשׁ עַד לְאַחַר כַּמָּה שָׁעוֹתקז – אֲזַי צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עָלָיו, אֲפִלּוּ לֹא יָצָא מִפֶּתַח בֵּיתוֹ כְּלָל בֵּינְתַיִם וְחוֹזֵר וְלוֹבְשׁוֹ בְּאוֹתוֹ הַחֶדֶר שֶׁפּוֹשְׁטוֹ.

25 [This is not the case when one] removes his tallis without any specific intent — neither to put it on again immediately, nor not to put it on again immediately. If, when he removed his tallis, he was still wearing a tallis katan, he is not considered to have diverted his attention from the mitzvah. He is therefore not required to recite [another] blessing when he puts on the tallis which he had earlier removed. If, however, when he removed his tallis, he was not wearing a garment with tzitzis, he is considered to have diverted his attention entirely from the mitzvah. Therefore when he puts on the tallis which he had removed, he is required to recite a second blessing.

כה הַפּוֹשֵׁט טַלִּיתוֹ סְתָם,קח שֶׁלֹּא הָיָה בְּדַעְתּוֹ כְּלוּם: לֹא שֶׁיַּחֲזֹר וְיִלְבָּשֶׁנּוּ מִיָּד, וְלֹא שֶׁלֹּא יַחֲזֹר וְיִלְבָּשֶׁנּוּ מִיָּד, אִם כְּשֶׁפָּשַׁט הַטַּלִּית נִשְׁאַר עֲדַיִן עָלָיו טַלִּית קָטָן, אִם כֵּן לֹא הִסִּיחַ דַּעְתּוֹ מֵהַמִּצְוָה, לָכֵן כְּשֶׁיַּחֲזֹר וְיִלְבּשׁ אֶת הַטַּלִּית שֶׁפָּשַׁט מִתְּחִלָּה – אֵין צָרִיךְ לְבָרֵךְ עָלָיו.

אֲבָל אִם כְּשֶׁפָּשַׁט הַטַּלִּית לֹא נִשְׁאַר עָלָיו שׁוּם בֶּגֶד שֶׁיֵּשׁ בּוֹ צִיצִית, אִם כֵּן הִסִּיחַ דַּעְתּוֹ לְגַמְרֵי מִן הַמִּצְוָה, לָכֵן כְּשֶׁיַּחֲזֹר וְיִלְבּשׁ אֶת הַטַּלִּית שֶׁפָּשַׁט – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עָלָיו.

26 If a tallis [gadol] falls off the person wearing it, he is required to recite a second blessing when he puts it on again,66 for since it fell unintentionally, the fact that he intended to put it on again is of no consequence.

When does the above apply? When it falls off entirely. When, however, part of it remains on him, even if most of it fell off, he is not required to recite a second blessing, since part of the mitzvah remained upon him.

This is true when the part [of the tallis] that did not fall remains on his body. If, however, it merely remains resting on his hand, then since there is no mitzvah for [a tallis] to be on one’s hand — enwrapping oneself applies primarily to the body — it is considered as if no part of the mitzvah remained upon him. He is therefore required to repeat the blessing when he puts it on again.

כו מִי שֶׁהָיָה לָבוּשׁ טַלִּית וְנָפְלָה מִמֶּנּוּ,קט כְּשֶׁיַּחֲזֹר וְיִתְעַטֵּף בָּהּ – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ,66 כֵּיוָן שֶׁנָּפְלָה שֶׁלֹּא מִדַּעְתּוֹ, לָכֵן אֵינוֹ מוֹעִיל כְּלוּם מַה שֶּׁדַּעְתּוֹ שֶׁיַּחֲזֹר וְיִלְבָּשֶׁנּוּ.קי בַּמֶּה דְּבָרִים אֲמוּרִים? שֶׁנָּפְלָה כֻּלָּהּ מֵעַל גּוּפוֹ, אֲבָל אִם מִקְצָתָהּ נִשְׁאַר עַל גּוּפוֹ אַף־עַל־פִּי שֶׁנָּפְלָה רֻבָּהּ – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, כֵּיוָן שֶׁנִּשְׁאַר עָלָיו קְצָת מֵהַמִּצְוָה.קיא

וְדַוְקָא שֶׁאוֹתוֹ מִקְצָת שֶׁלֹּא נָפַל נִשְׁאַר מֻנָּח עַל גּוּפוֹ, אֲבָל אִם נִשְׁאַר מֻנָּח עַל יָדוֹ,קיב כֵּיוָן שֶׁאֵין מִצְוָה כְּלָל בַּהֲנָחָתוֹ עַל הַיָּד, שֶׁהֲרֵי עִקַּר הָעִטּוּף הוּא בַּגּוּף, אִם כֵּן הֲרֵי לֹא נִשְׁאַר עָלָיו מֵהַמִּצְוָה כְּלוּם, וְלָכֵן כְּשֶׁחוֹזֵר וּמִתְעַטֵּף בָּה – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.

27 Whenever one wears a four-cornered garment that is designated to be worn by day and does not remove it at night, but instead leaves it on until the morning, he is not required to recite a blessing over it that morning. [The rationale:] Some authorities maintain that one is required to attach tzitzis to a daytime garment even if one wishes to wear it at night. At no point, then, was this garment exempt from the obligation of having tzitzis. Hence the night does not constitute an interruption [since the previous morning’s blessing]; rather, [the entire period] is considered as one extended day.

However, other authorities maintain (see sec. 18[:2]) that there is no obligation [to place] tzitzis [on] a daytime garment that one wishes to wear at night. According to this view, there was a time during which there was no mitzvah [to place tzitzis] on this garment, and [the passage of this time] constitutes an interruption. Accordingly, although the person was wearing tzitzis throughout the night, since he was not then obligated to do so it is considered as if he was not wearing tzitzis at that time. Thus he must recite a blessing upon them again in the morning, when the time that he is obligated to wear them arrives.

In order to satisfy both opinions, it is therefore preferable to recite the blessing over another [four-cornered] garment with the intent of also covering the tzitzis in which one slept.

כז כָּל בֶּגֶד שֶׁיֵּשׁ בּוֹ אַרְבָּעָה כְּנָפוֹת שֶׁהוּא מְיֻחָד לְהִתְלַבֵּשׁ בּוֹ בַּיּוֹם,קיג אִם לֹא פְּשָׁטוֹ בַּלַּיְלָה רַק שֶׁנִּשְׁאַר עָלָיו עַד הַבֹּקֶר – אֵין צָרִיךְ לְבָרֵךְ עָלָיו בַּבֹּקֶר, כֵּיוָן דְּיֵשׁ אוֹמְרִיםקיד שֶׁכְּסוּת יוֹם חַיָּב לְהָטִיל בּוֹ צִיצִית אַף אִם רוֹצֶה לְלָבְשׁוֹ בַּלַּיְלָה, אִם כֵּן לֹא הָיָה כָּאן זְמַן פְּטוֹר לְבֶגֶד זֶה,קטו וְלָכֵן אֵין הַלַּיְלָה מַפְסֶקֶת כְּלָל, וּכְיוֹמָא אֲרִיכְתָּא דָּמִי.

וּמִכָּל מָקוֹם, כֵּיוָן דְּיֵשׁ אוֹמְרִיםקטז (עַיֵּן סִימָן יח)קיז שֶׁכְּסוּת יוֹם פְּטוּרָה מִצִּיצִית אִם רוֹצֶה לְהִתְלַבֵּשׁ בָּהּ בַּלַּיְלָה, וְאִם כֵּן הֲרֵי עָבַר זְמַן פְּטוֹר לְבֶגֶד זֶה וְהַוֵי הֶפְסֵק, אַף שֶׁהוּא מְלֻבָּשׁ בְּהַצִּיצִית כָּל הַלַּיְלָה, מִכָּל מָקוֹם, כֵּיוָן שֶׁהוּא פָּטוּר מִצִּיצִית בָּעֵת הַהִיא – הֲרֵי זֶה דּוֹמֶה כְּמוֹ שֶׁלֹּא הָיוּ עָלָיו הַצִּיצִית כְּלָל כָּל הַלַּיְלָה, וְצָרִיךְ לַחֲזֹר וּלְבָרֵךְ עֲלֵיהֶן כְּשֶׁיַּגִּיעַ זְמַן חִיּוּבָם בַּבֹּקֶר, לָכֵן כְּדֵי לָצֵאת לְדִבְרֵי הַכֹּל – טוֹב שֶׁיְּבָרֵךְ עַל טַלִּית אַחֵר וְיִפְטֹר גַּם אֶת זֶה שֶׁלָּן בּוֹ.קיח

28 It is forbidden to cover oneself with a garment to which tzitzis must be attached without attaching tzitzis to it. If a person wears such a garment he violates a positive commandment, for he has negated the observance of the mitzvah of tzitzis.

כח אָסוּר לְהִתְכַּסּוֹת בְּבֶגֶד שֶׁהוּא חַיָּב בְּצִיצִית וְלֹא הֵטִיל בּוֹ צִיצִית,קיט וְאִם לוֹבְשׁוֹ – עוֹבֵר עַל מִצְוַת עֲשֵׂה, שֶׁהֲרֵי בִּטֵּל מִצְוַת צִיצִית.

29 If a person’s tallis falls off while he is reciting Shemoneh Esreh and another person replaces it on him,67 then after completing Shemoneh Esreh he should handle the tzitzis and recite the blessing.68

כט מִי שֶׁהָיָה מִתְפַּלֵּל תְּפִלַּת שְׁמוֹנֶה עֶשְׂרֵה וְנָפַל טַלִּיתוֹ מֵעָלָיוקכ וְהֵנִיחוּ אֲחֵרִים עָלָיו אֶת הַטַּלִּית,קכא,67 כְּשֶׁיְּסַיֵּם אֶת תְּפִלָּתוֹ – יְמַשְׁמֵשׁ בַּצִּיצִית וִיבָרֵךְ.קכב,68

30 If a person sleeps during the day it is preferable that he not remove his tallis katan entirely, but should cover himself with it while he sleeps. Thus when he puts it on afterwards he will not be required to recite a blessing, because he did not remove it from himself entirely.

ל הַיָּשֵׁן בַּיּוֹםקכג – טוֹב שֶׁלֹּא יָסִיר מֵעָלָיו הַטַּלִּית קָטָן לְגַמְרֵי, רַק שֶׁיִּתְכַּסֶּה בּוֹ בְּעֵת הַשֵּׁנָה, וּכְשֶׁלּוֹבְשׁוֹ אַחַר־כָּךְ – אֵין צָרִיךְ בְּרָכָה, כֵּיוָן שֶׁלֹּא הֵסִיר מִמֶּנּוּ לְגַמְרֵי.