4. Tallis:

Father of child, Sandek, Mohel:[1] It is customary for the father of the child, Sandek, and Mohel to wear a Tallis for the Bris. [This was likewise the custom of the Rebbe Rayatz and Rebbe, who wore a Tallis upon being honored with Sandakaus.[2]]

Kibud of Kevater, Chaiyka etc:[3] It is customary for the husband who is serving as the Kvater, as well as anyone who receives a Kibud by the Bris [i.e. Chaiyka; Amida Lebrachos, etc] to wear a Tallis while performing the Kibbud.

Tishe Beav Bris:[4] On Tisha b’Av, if the Bris is taking place in the morning, then a Tallis is not to be worn, although one is not to protest against one who does so.

Is a blessing said on the Tallis?[5] If one is re-wearing his Tallis for the sake of an afternoon Bris, such as if he is the Sandek or the Mohel or the father of the child, then according to the rulings of Admur[6], the blessing is to be repeated if the Tallis is being worn several hours after it was removed by Shacharis, [and certainly if he is wearing a different Tallis for the Bris or wearing it for the first time that day]. Nonetheless, the Chabad custom is not to repeat the blessing, and rather one is to have in mind at the time of the wearing by Shacharis to also include the wearing of the Tallis by the Bris.[7]

_________________________________________________________

[1] Pischei Teshuvah 265:13; Mateh Efraim 621:3; Koreis Habris 265:60; Sefer Matamim Erech Mila 59; Zocher Habris 17:16; Shevach Habris 17:7

[2] Shevach Habris ibid footnote 22

[3] Sefer Matamim Mareches Mila 59; Bris Avos 5:18; Otzer Habris 12:12; Shevach Habris 16:5; 18:1; See Pesakim Uteshuvos 265:29

[4] Pischei Teshuvah 265:13; Mateh Efraim 621:3; Koreis Habris 265:60; Sefer Matamim Erech Mila 59; Zocher Habris 17:16; Shevach Habris 17:7

[5] See our corresponding Sefer “The laws and customs of Tzitzis” chapter 2 Halacha 15!

[6] See Admur 8:24; Siddur Admur; M”B 8:37; Biur Halacha “Pashat”; Kaf Hachaim 8:55; Ketzos Hashulchan 7 footnote 17

Other opinions: Some write that the repetition of the blessing is never dependent on a time interval but rather on one’s personal removal of his mind from the Tallis. [Piskeiy Teshuvos 8:23 and 27, see there for ten rules regarding the definition of Hesech Hadaas that requires a blessing. His opinion is clearly negated by Admur and other Poskim which clearly mention a time frame regarding the definition of Hesech Hadaas.] Other Poskim rule that one has the amount of time between Shacharis and Mincha. [Beir Heiytiv 8:16 in name of Olas Tamid] Other Poskim rule that a half an hour is already considered an interval. [See Yabia Omer 8:2; Or Letziyon 2:44-10] Others rule it is the period of an hour. [Teshuvos Vehanhagos 1:32] Others rule that even going to Mikveh and returning is considered an interval. [See Poskim in Piskeiy Teshuvos 8 footnote 245] Some Poskim rule one must always repeat the blessing when re-wearing the Tallis, even if he had in mind to re-wear it, and is doing so right away. [Michaber 8:14 based on Maharam, brought in Igur ibid] Practically, even the Sephardim do not follow this ruling of the Michaber, and rather require some level of interval to allow the blessing to be repeated. [Rav Poalim 2:5; Ben Ish Chaiy Bereishis 10; Chida in Chaim Sheol 2:15; Birkeiy Yosef 7:3; Kaf Hachaim 8:52; Yabia Omer 1:40]

[7] Sichas 7^th Adar Sheiyni 1951, printed in Toras Menachem 5711 2:277; Reshimos 65; See A in footnotes and glosses of Rav Raskin pages 667-668; This was also the custom of the Munkatcher, as brought in Darkei Chaim Veshalom 41; Shevach Habris ibid footnote 22

Custom of the Rebbe and Rebbe Rayatz: The Rebbe Rayatz would re-wear his Tallis Gadol when he was a Sandek by an afternoon Bris, without saying a blessing. This custom was likewise followed by the Rebbe. [This was also the custom of the Munkatcher, as brought in Darkei Chaim Veshalom 41] This was despite the fact that the Bris took place between 3-4 hours after Shacharis, and was despite the fact that he could have used another person’s Tallis to avoid a question regarding the blessing. This was done in order to show that one is not required to recite another blessing even after an interval has been made. [Sichas 7^th Adar Sheiyni 1951] Upon the Rebbe Rayatz being asked by the Rebbe as to why he did not say the blessing, he replied that he had in mind in the morning when he wore the Tallis to wear it again later by the Bris. The Rebbe concludes with a Tzaruch Iyun based on Admur in the Siddur. [Reshimos 65] There are a number of explanations behind this custom of the Rebbe Rayatz, which opposes the ruling here of Admur in the Siddur and 8:24 a) The Rebbe Rayatz holds like the opinion of the Maharash brought in the Igur that when one is still wearing a Tallis Katan he is not required to repeat the blessing even if many hours pass [See Siddur Admur; Beis Yosef O.C. 8 in name of Maharach Or Zarua; Taz 8:13 in his understanding of the Rama 8:14 and Rav Chaim Or Zarua, brought in Iggur 23; See Piskei Dinim 8], or b) If you have in mind to wear the Tallis again you do not repeat the blessing even if many hours pass. [Piskeiy Teshuvos 8:27, as he explains in length in 8:23 that Hesech Hadaas is not dependent at all on time] Or c) when wearing a Tallis for Kavod we do not say a blessing. [See glosses of Rav Raskin page 667-668;] Due to the different possible explanations behind this custom of the Rebbe Rayatz and Rebbe, it is difficult to deduce any practical Halachic decisions from this custom, especially if it opposes the ruling of Admur, and hence the practical directive from this custom is limited to its exact case of wearing a Tallis for a Bris, after having in mind.