Shulchan Aruch: Chapter 22 - [Recitation of Shehecheyanu over Wearing a Tallis and Tzitzis]

I.e., except that it does not yet have tzitzis.

Sec. 223 of Shulchan Aruch HaRav is not extant. In his Seder Birkas HaNehenin, sec. 12:4-5, the Alter Rebbe writes:

“For new garments one should recite the blessing [Shehecheyanu] immediately, at the time the garment is purchased, for the blessing is recited [in response to] the joy in his heart over his purchase. This applies [only] when he bought a garment which is sewn and finished...

“All this applies with regard to a significant garment over which one’s heart rejoices. Over a less significant item, such as a shirt or shoes or socks, a blessing should not be recited. If, however, [the person is] poor and rejoices over its purchase, he should recite a blessing. Conversely, a wealthy person who purchases fine garments, but does not rejoice over them because he does not value them highly, should not recite a blessing. In these regions, even a poor man does not recite a blessing over a shirt or shoes or the like.”

Accordingly, some authorities maintain that since today new clothes are commonplace, the blessing Shehecheyanu should not be recited. In certain cases, however, when a new garment was first to be worn on a significant occasion (such as a birthday), the Rebbe advised (see: Sefer HaSichos 5748, Vol. 2, p. 407; Sefer HaSichos 5750, Vol. 2, p. 481) that a blessing be recited. So, too, in 5741 (1981), when the Rebbe recited the blessing over the completion of the 28-year solar cycle, he desired to recite the blessing Shehecheyanu, according to custom. However, out of concern that this occasion alone was not sufficient cause for its recitation, it is said that he wore a new kapote that day as additional reason to justify it. See Shaarei Halachah U’Minhag, Orach Chayim (Heichal Menachem, Jerusalem, 5753/1993), Vol. 1, p. 222.

In his Kuntreis Acharon, the Alter Rebbe notes that this is the ruling of Magen Avraham 22:1 and Sifsei Kohen (Yoreh Deah 28:5). Although the view of Turei Zahav 22:1 differs, it is based largely on the ruling of Rama (Yoreh Deah 28:2) with regard to reciting the blessing Shehecheyanu the first time one covers the blood of a slaughtered animal. However, with regard to this matter as well, Sifsei Kohen holds that Shehecheyanu should not be recited.

The latter phrase refers only to the first instance. In the second instance, since the garment does not require tzitzis, the blessing over tzitzis should obviously not be recited.

That is ready to be worn when purchased.

Seder Birkas HaNehenin, loc. cit., states that if one does not recite the blessing Shehecheyanu as soon as he puts on the garment for the first time, he may still do so as long as he has not removed the garment. Once he has removed it without intending to put it on again immediately, he may no longer recite that blessing.

Merely trying on a garment for size, does not count as a first wearing (R. Avraham Chayim Naeh, Badei HaShulchan 64:6; Leket Tziyunim VeHe’aros LeShulchan Aruch Admur HaZakein).