Replacing Tallis that was removed

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The law of the blessing when replacing a Tallis Katan/Gadol that was removed: [1]

One who removed his Tallis Gadol/Katan and now desires to place it back on, is subject to the question of whether he is required to repeat the blessing prior to re-wearing it. The ruling on this matter is dependent on several factors:

  1. Was he wearing another Tallis in the interim, such as one who removed his Tallis Gadol and remained wearing his Tallis Katan?
  2. Did he intend to re-wear the Tallis shortly after removing it or only after the passing of much time?
  3. How much time has passed since the Tallis was removed?

 

Examples:

  • One removed his Tallis Gadol between Shacharis and Musaf and is now replacing it.
  • One removed his Tallis after Musaf of Yom Kippur and is now replacing it for Mincha.
  • One changed his Tallis Katan in order to play sports and is now replacing it.
  • One removed his Tallis Katan while swimming or showering and is now replacing it.
  • One ate at a friend’s house on Shabbos day and removed his Tallis Gadol before the meal and is now replacing it to walk home.[2]
  • One removed his Tallis Katan in the Mikveh/shower and is now replacing it.

A. Re-wearing the Tallis several hours after removal:[3]

If one removed his Tallis Katan/Gadol and is re-wearing it several hours[4] [three hours[5]] later, then he is required to recite another blessing prior to re-wearing it. This applies even if he originally intended at the time of removal to re-wear the Tallis after several hours[6], or if he intended to re-wear the Tallis right away and he simply forgot to do so or changed his mind in the interim.[7] This applies even if he did not leave his house at all in-between and is replacing the Tallis within the same room that he had removed it in.[8] This applies even if he was wearing another Tallis in the interim.[9]

 

B. Re-wearing the Tallis within a few hours from removal:[10]

If one removed his Tallis Katan/Gadol and is replacing it right away, within a few hours [three hours[11]] of removing it, then whether or not he is to repeat the blessing is dependent on two factors: 1) Was he wearing another Tallis at the time of removal? and 2) Did he have in mind to re-wear it within a few hours?

Had in mind to re-wear right away:[12] If when he removed the Tallis he had intent to re-wear it right away[13], within a few [i.e. three] hours[14], then the blessing is not to be repeated upon re-wearing it within a few hours from its removal. This applies even if one was not wearing another Tallis in the interim, nevertheless a blessing is not to be repeated.[15] This applies even if one changed areas in the interim, and removed his Tallis in one home and is now re-wearing it in a different home.[16] [If however several [i.e. three] hours have already passed since its removal, then a blessing must be repeated even if he had in mind to re-wear it, as explained in A.]

Did not have intent to re-wear right away but was wearing another Tallis: If when he removed the Tallis he did not have intent to re-wear it again right away, within a few [i.e. three] hours, then whether or not a blessing is to be repeated is dependent on whether he was wearing another Tallis at the time of removal. If he was wearing another Tallis at the time of removal [i.e. he removed his Tallis Gadol and remained wearing his Tallis Katan], then a blessing is not to be repeated upon re-wearing the Tallis within a few hours from its removal. This applies even if at the time of removal he had in mind not to re-wear it right away [until the passing of several ours] and he then changed his mind to re-wear it right away [within a few hours from removal].[17] Certainly it applies if at the time of removal one did not have anything in mind and removed it out of casualness, without any specific intent of whether or not to re-wear right away.[18] [If however several [i.e. three] hours have already passed since its removal, then a blessing must be repeated even if he was wearing another Tallis in the interim, as explained in A.]

Did not have intent to re-wear right away and was not wearing another Tallis:[19] If when he removed the Tallis he did not have intent to re-wear it right away, within a few [i.e. three] hours, and he was not wearing another Tallis at the time of removal, then a blessing must be repeated upon re-wearing it.[20] This applies even if one decides to re-wear the Tallis immediately after the removal.[21] This applies even if at the time of removal one did not have anything in mind and removed it out of casualness without any specific intent of whether or not to re-wear right away.[22]

Summary:

Replacing Tallis within three hours: A blessing is never repeated if one remained with a Tallis Katan at the time of removal, irrelevant to one’s intent at the time of removal. If one did not remain with a Tallis Katan at the time of removal, then if one had in mind to re-wear it within three hours, a blessing is not repeated. If one did not have in mind to re-wear it within three hours, the blessing must be repeated.

Replaced Tallis after three hours from removal: A blessing must be repeated in all circumstances.

 

Q&A on definition of interval

If one did not remain with a Tallis Katan at the time of removal but placed one on in the interim, must the blessing be repeated upon re-wearing the first Tallis, if he did not have in mind to re-wear it?[23]

Yes. If one was not wearing a Tallis Katan at the time of removal of the Tallis, then it makes no difference whether or not one is currently wearing a Tallis Katan at the time he desires to re-wear the first Tallis.

 

If one gave the Tallis that he was wearing to a friend as a Matana Al Menas Lehachzir, such as for the purpose of him doing the Mitzvah, must the blessing be repeated by the owner when the Tallis is returned?[24]

No.

 

Is going to sleep considered an interval?

It is disputed in Poskim if sleeping in it of itself is defined as an interval.[25] Practically, for this reason one should not completely remove the Tallis from his body when going to sleep, as explained in Admur 8/30, and brought below in Halacha D-see there! Nonetheless, Bedieved if he removed his Tzitzis and went to sleep, a blessing is not to be repeated unless the above conditions [in the summary] are met.

 

Is going to the bathroom considered an interval?[26]

No.

Examples-Q&A

One removed his Tallis Gadol between Shacharis and Musaf and is now replacing it, is the blessing to be repeated?[27]

No, unless three hours have passed in the interim.

 

One removed his Tallis Gadol after Musaf of Yom Kippur and is now replacing it for Mincha, is the blessing to be repeated?

No, unless three hours have passed in the interim, as explained in the previous Q&A.

 

One removed his Tallis Gadol to go to the bathroom and is now replacing it, is the blessing to be repeated?[28]

No.

 

If one removed his Tallis Gadol in Shul after Davening and then realized that it is Rosh Chodesh and he must still Daven Musaf, is a blessing repeated upon re-wearing the Tallis Gadol?[29]

If one was wearing a Tallis Katan at the time of removal, a blessing is not repeated. If one was not wearing a Tallis Katan at the time of removal then the blessing must be repeated.

 

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, is a blessing to be repeated over the Tallis?[30]

No. Our 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.

 

One changed his Tallis Katan in order to play sports and is now replacing it, is the blessing to be repeated?

No, unless three hours have passed in the interim, or he did not have intent to re-wear it afterwards.

 

One ate at a friend’s house on Shabbos day and removed his Tallis Gadol before the meal and is now replacing it to walk home, is the blessing to be repeated?[31]

No, unless three hours have passed in the interim, or he did not have intent to re-wear it afterwards.

 

Is one to repeat the blessing over his Tzitzis after swimming, leaving the Mikveh or taking a shower?[32]

No, unless three hours have passed since he removed the Tzitzis, or he did not have intent to re-wear it afterwards.

 

If at night one slept with his Tzitzis and is wearing it the next day, may a blessing be recited after Mikveh or after taking a shower?

No, as explained above.

 

If one removed his Tallis to replace the Tzitzis strings and then immediately re-wear it, is a new blessing to be recited upon re-wearing it?

  • One realized his strings are Pasul and removed his Tallis and replaced the strings right away, is a new blessing to be recited?
  • One removed his Kosher Tallis in order to replace the strings for newer and nicer strings, is a new blessing to be recited?

If the Tallis was Pasul and had its Tzitzis replaced, a new blessing is to be recited even if he wears the Tallis again right away.[33] If however the Tallis was Kosher and one replaced the Tzitzis in order to have nicer Tzitzis, or Tzitzis that are more Mehudar, then it is questionable if the blessing must be repeated.[34] Practically, one is not to the blessing.[35]

 

C. Tallis fell from one’s body:[36]

If one was wearing a Tallis and the Tallis fell off of him, then upon re-wearing the Tallis he must repeat the blessing.[37] This applies even if the Tallis fell in the midst of Davening and one desires to replace it.[38] [See footnote[39] regarding when the blessing is to be recited in such a case. This applies even if one remained wearing a Tallis Katan.[40] However some[41] rule that if one remained wearing a Tallis Katan then the blessing is not to be repeated.]

Only part of the Tallis fell off: The above only applies if the Tallis entirely fell off from one’s body, if however it partially remained on one’s body, then the blessing is not to be repeated upon re-wearing it, even if majority of the Tallis has fallen off.[42] This however only applies if the area of the Tallis that did not fall off is covering his actual body [such as his chest or back[43]], if however it fell off all of one’s body, and simply remained on ones arm [or legs], then a blessing must be repeated.[44]

Fell off during Shemoneh Esrei:[45] If one was in the midst of Shemoneh Esrei and his Tallis partially fell off, then one may return the Tallis to its position even if majority fell off. If his Tallis completely fell off, he may not re-wear the Tallis in middle of Shemoneh Esrei.[46] He is rather to re-wear the Tallis after Shemoneh Esrei with a blessing.[47] If however one is bothered by the fact that he is not wearing his Tallis, and is hence unable to concentrate, then he may re-wear it during Shemoneh Esrei without a blessing.[48] [However, he should finish the blessing he is currently holding in prior to re-wearing it.[49]] In such a case [that the Tallis completely fell off and was re-worn during Shemoneh Esrei], after Shemoneh Esrei he is to shake the Tzitzis and repeat the blessing.[50] Likewise, in the event that another person placed the Tallis back on him during Shemoneh Esrei[51], after Shemoneh Esrei he is to shake the Tallis and recite the blessing.[52] This same law likewise applies if the Tallis fell off between Goal Yisrael and Shemoneh Esrei.[53]

 

Summary:

If ones Tallis fell off his body, the blessing is to be repeated prior to re-wearing it. This applies even if the Tallis remained on his arms or legs. However if it remained partially on his body [i.e. chest or back] then the blessing is not to be repeated.

 

Q&A

When re-wearing the Tallis Gadol after having fallen off, must one re-perform the Yishmaeli wrap?

Upon re-wearing the Tallis one is to perform the Yishmaeli wrap with a blessing of Lehisatef, as is usually done when wearing the Tallis for the first time that day. If one already re-wore the Tallis without a blessing, such as if he was in the midst of Davening, then he is to simply shake the fringes of the Tallis and then say the blessing of Lehisatef.[54] 

D. Putting on the Tallis Katan after a day nap:[55]

If one is going to sleep during the day and wants to remove his Tallis Katan, it is proper[56] that he not remove the Tallis Katan completely [from his body[57]], and rather he is to use it to cover him during his sleep.[58] In such a case, one does not need to say another blessing upon wearing the Tallis upon awakening, being that he did not completely remove the Tallis from him. [If he did remove the Tallis completely, then it follows the laws explained above regarding whether one is required to repeat the blessing when putting a Tallis back on.]

 


[1] 8/23-25; Siddur Admur; See Ketzos Hashulchan 7/6 for a summary of the ruling of Admur

[2] See Admur 19/3; Piskeiy Teshuvos 8 footnote 248; 19 footnote 18; Shevet Halevi 10/2

[3] 8/24; Siddur Admur; Kaf Hachaim 8/55 based on Admur; This ruling of “several hours” is not found in previous Poskim

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.]

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 7th 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, or b) If you have in mind to wear the Tallis again you do not repeat the blessing even if many hours pass. 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.

[4] Admur ibid both in 8/24 and Siddur; so also writes M”B 8/37; Biur Halacha “Pashat”; Kaf Hachaim ibid in name of Admur

[5] Ketzos Hashulchan 7 footnote 17 based on Admur 25/29 regarding Tefillin “2-3 hours”; See also 639/13 “1-2 hours”

Other Poskim: Some 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]

Background and opinion of Rebbe:

Admur ibid [both in Siddur and 8/24] writes that “several hours” is considered an interval. He does not define the amount of time that this is. The Ketzos Hashulchan ibid states that the definition of a “several hours” is similar to the definition in 25/29 regarding the laws of Tefillin, in which Admur states it is 2-3 hours. The Rebbe [Igros Kodesh 3/210, printed in Shulchan Menachem 1/37] argues on this definition, as the change of wording of Admur between the ruling here and in 25/29 testifies that he does not hold that they have an equal time span of interval. If it did, then Admur would have written 2-3 hours here as well, just as he writes by the laws of Tefillin. The Rebbe therefore explains that the measure of time which is considered an interval [Hefsek] by a Mitzvah varies by each Mitzvah. One is to measure by every Mitzvah the amount of time that it takes to do that Mitzvah. Thus by Tefillin, being that a person wears them for about 2-3 hours [as the Davening itself is meant to be least 1 ½ hours], then 2-3 hours is considered the amount of time that is considered an interval for Tefillin. By a Tallis however, since it is left on for even longer than Tefillin, it would have an even longer measure of time for it to be considered an interval, and hence is even more than 2-3 hours. [Rebbe ibid] Based on this, it is implied that the measurement of time that is considered an interval varies according to the length of each person’s prayer. Thus, if one prays for only an hour each day [and thus only wears his Tallis for an hour] he would measure the time of an interval to require a new blessing as one hour. Furthermore, based on this how would one measure the amount of time considered an interval for a Tallis Katan which one wears constantly? Vetzaruch Iyun. Thus based on the doubts in this matter, and following the rule of Safek Brachos Lehakel, we have recorded the above time of interval as “three hours”, as it is the largest Shiur brought in Admur 25/29, as rules the Ketzos Hashulchan, and one who is accustomed to Daven with his Tallis for more than three hours, is to suspect for the Rebbes opinion and not recite a new blessing until that amount of time passes.

[6] Siddur Admur                                                  

Other opinions: Some rule one is to never repeat the blessing if he had in mind to re-wear the Tallis even after several hours. [Piskeiy Teshuvos 8/27, as he explains in length in 8/23 that Hesech Hadaas is not dependent at all on time.]

[7] 8/24

[8] 8/24

[9] Siddur Admur

[10] 8/23; Rama 8/14 based on Igur 35

Other opinions: 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]

[11] See footnotes in A

[12] Admur ibid; Siddur Admur; Rama 8/14 based on Igur 35, as explained in Taz 8/13; M”A 8/19; Chayeh Adam 12/6; Kitzur SHU”A 9/6; Rav Poalim2/5; Ben Ish Chaiy Bereishis 10; Chida in Chaim Sheol 2/15; Birkeiy Yosef 7/3; Kaf Hachaim 8/52; Yabia Omer 1/40; Piskeiy Teshuvos 8/23 and 27

Other opinions: See previous footnotes for opinion of Michaber!

[13] Admur ibid both in Siddur and 8/23; M”A 8/18

[14] Admur in 8/23; omitted in Siddur, not mentioned in previous Poskim

[15] Admur ibid; Siddur “In any situation”; Taz 8/13 that either intent or a Tallis suffices according to the Rama

Other opinions: Some learn that the blessing must be repeated if one was not wearing another Tallis in the interim. [See Taz ibid in opinion of Iggur]

[16] Admur ibid; Siddur “In any situation”; M”B 8/37

The reason: Any of the above intervals are not considered Halachic intervals to require the repetition of a blessing being that a) He is re-wearing the same Tallis that he already recited the blessing over and b) He has not removed his mind at all from wearing it. Therefore, the second wearing is still included within the initial blessing recited prior to the first wearing. [Admur ibid]

[17] Siddur Admur; Ketzos Hashulchan 7/6 based on the Siddur

So also rules: Taz 8/13 in his understanding of the Rama’s opinion of Rav Chaim Or Zarua, brought in Iggur 23; See Piskei Dinim 8

The reason: As since he remained wearing another Tallis in the interim, he has not removed his mind from the Mitzvah. [See Admur 8/25]

Ruling of Admur in Shulchan Aruch and other Poskim: In 8/23 Admur rules that if when he removed the Tallis he had in mind to not re-wear it until the passing of several hours [or to not wear it again at all that day], then a blessing must be repeated even if he changes his mind and decides to re-wear it immediately after taking it off. This applies even if he was wearing another Tallis in the interim. This applies even if he did not leave his house at all in the interim, and is re-wearing the Tallis in the same room that it was removed. [Admur ibid; M”A 8/19 in name of Bach] The reason for this is because once one has in mind to not re-wear the Tallis, he has performed Hesech Hadas, and the fact that he remains wearing another Tallis is irrelevant. To note that Rav Bistritzky in his glosses on the Kitzur SH”A does not mention the above inference from the Siddur and rather closes like the ruling in the SH”UA that a blessing is to be said even if one was wearing a Tallis Katan in the interim, if one intended on placing it back on much time later. Vetzaruch Iyun on why he omitted this basic difference!

[18] 8/25; M”A 8/19 in name of Bach; M”B 8/37

Background:

According to Admur in the Shulchan Aruch 8/25 if one removed it without having any intention to when he will wear it again, then if he was wearing another Tallis in the interim, a blessing is not repeated upon re-wearing it within a few hours from removal. The reason for this is because since he remained wearing another Tallis in the interim [and did not have in mind to not re-wear it], he has not removed his mind from the Mitzvah. [Admur ibid] If however he explicitly had in mind to not re-wear right away, then he must repeat the blessing even if he remained wearing Tallis Katan. [Admur 8/23; M”A ibid] However according to the Siddur ibid, if he was wearing another Tallis in the interim then he does not need to repeat the blessing when wearing it within a few hours from removing it, even if he had in mind not to re-wear it again that day. Thus, according to the Siddur, there is no relevance as to what he had in mind regarding to re-wear the Tallis or not if he was wearing another Tallis in the interim, and the only aspect that matters is within how much time one rewore the Tallis.

[19] 8/25; Siddur Admur; This applies according to all opinions in Poskim [Rama 8/14 agrees to ruling of Michaber that if one did not have intent to re-wear and was not wearing another Tallis at the time, then the blessing must be repeated]

[20] The reason: As since he was not wearing another Tallis in the interim, and he did not have in mind to re-wear it right away, he completely removed his mind from the Mitzvah. [Admur 8/25]

[21] Admur ibid; Michaber ibid

[22] 8/25; M”B 8/38; Biur Halacha 8/14 “Im Hayah Daato”

Other opinions: Some Poskim rule that in such a case that the Tallis was removed Stam without any intent, the blessing is not to be repeated even if he was not wearing a Tallis Katan. [Taz 8/13; Aruch Hashulchan 8/21; Yabia Omer 8/2]

[23] See Rama 8/14; Admur 8/25

[24] Piskeiy Teshuvos 8/27 in name of today’s Poskim

[25] Brought in Beir Heiytiv 8/19; M”B 8/42; and hinted to in Admur 8/30

[26] Chayeh Adam 12/6; M”B 8/37; Only by Tefillin is the bathroom considered an interval and not by a Tallis.

[27] Based on summary above

Other opinions: Some rule one is to never repeat the blessing in such a case even if many hours have passed. [Piskeiy Teshuvos 8/27 based on Nishmas Adam 12/1 [did not find his source there]]

[28] Chayeh Adam 12/6; M”B 8/37; Only by Tefillin is the bathroom considered an interval and not by a Tallis.

[29] Based on Admur in Siddur; See Beir Moshe 8/44; Daas Torah 8; Piskeiy Teshuvos 8/28

[30] Sichas 7th Adar Sheiyni 1951; 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

[31] See Admur 19/3; Piskeiy Teshuvos 8 footnote 248; 19 footnote 18; Shevet Halevi 10/2

[32] Pashut based on the summary of Admur above, as explained in Ketzos Hashulchan and Igros Kodesh that there must be an interval of 2-3 hours; So also rules: Ben Ish Chaiy Bereishis 10; Rav Poalim 2/5; Kaf Hachaim 8/56; Artzos Hachaim 8/86; Toras Chaim Sofer 8/23; Alef Hamagen 584/4; Betzeil Hachochmah 4/149; see also Piskeiy Teshuvos 8/27 footnote 245; Biur Halacha 8/14 “Veyeish” that the custom is not to say a blessing afterwards, as rules Bach, seemingly due to that it is too short of an interval.

Other opinions: The Arizal was accustomed to recite a blessing on his Tallis Katan after Mikveh. [Shaar Hakavanos Tzitzis 6] However, the Poskim explain that this is because he stayed in the Mikveh for a long time doing Kavanos. [Ben Ish Chaiy ibid; Kaf Hachaim ibid] Other Poskim rule that a half an hour is already considered an interval, and hence if one stayed in the Mikveh for 30 minutes the blessing is to be repeated. [Yabia Omer 8/2; Or Letziyon 2/44-10] Others rule one is to repeat the blessing if he stayed in the Mikveh for the period of an hour. [Teshuvos Vehanhagos 1/32] See Poskim in Piskeiy Teshuvos 8 footnote 245

[33] Admur 25/34 regarding Tefillin; M”B 19/3; Biur Halacha 25/12 “Mihadek” in name of Derech Hachaim

[34] Biur Halacha ibid; Ashel Avraham Butchach Tinyana 10

[35] Yabi Omer 3 Yoreh Deah 17/3; Piskeiy Teshuvos 8 footnote 229

[36] 8/26; Michaber 8/15 based on opinion in Ritva

Other opinions: Some Poskim rule one is never to repeat the blessing when re-wearing a Tallis that fell off, as it is not considered Hesech Hadaas. [opinion in Ritva; Rabbeinu Yonah; See Beis Yosef 8; Kaf Hachaim 8/58] Practically, many are accustomed to never repeat the blessing when re-wearing a Tallis that fell off, in any circumstance. [Shulchan Gavoa 8/23, brought in Kaf Hachaim 8/58, that so is the worldly custom, and so writes Piskeiy Teshuvos 8/28.] The reason for this is to suspect for the opinion of Rabbeinu Yonah, brought above.

[37] The reason: As since the Tallis fell off against his will, it therefore does not help at all that he plans to re-wear it. [Admur ibid] 

[38] 8/29; Kneses Hagedola 8/10

Other opinions: Many Poskim rule that if the Tallis fell off during Davening, one is not to repeat the blessing when replacing a Tallis that fell off, even if one is in an area that he may recite the blessing, and one is not wearing a Tallis Katan. [Rav Akiva Eiger on 8/15; P”M 8 M”Z 14; Maharsham 4/148; Tehila Ledavid 8/12; Imrei Yosher 2/9; Kaf Hachaim 25/58; Yabia Omer 3/10; See also Beir Moshe 6/9 and 8/44; Piskeiy Teshuvos 8/28] The reason for this is because we are accustomed to never repeat the blessing when Tefillin slides off [M”A 25/21 in name of Shlah regarding Tefillin, and so rules Admur 25/32], and the same applies for a Tallis. [Poskim ibid] Vetzaruch Iyun on Admur which rules as above regarding Tefillin that the blessing is not repeated while here he rules the blessing is to be repeated. [Tehila Ledavid ibid]

[39] When is the blessing to be recited: When replacing the Tallis during Davening, a blessing may only be recited between Yishtabach and Yotzer. [53/3] It may not be recited during Peskuei Dezimra, starting from Baruch Sheamar [53/3] and may not be recited during Birchas Shema. [66/11]   In these areas it is to be worn without a blessing, and between Yishtabach and Yotzer, or after Shemoneh Esrei, the Tzitzis are to be shaken and a blessing is to be recited. [see 8/29]

If the Tallis fell during Shemoneh Esrei: See continuation of this Halacha!

[40] Beir Heiytiv 8/17; M”B 8/39; Implication of Admur and Poskim ibid that do not differentiate in this matter; Ketzos Hashulchan 7/6 and 20/8 does not differentiate in this matter

Background:

If one was wearing another Tallis which remained on him in the interval, as is relevant when ones Tallis Gadol falls off during Davening, and he thus remains wearing a Tallis Katan, the question is asked as to whether a blessing must be repeated. Admur 8/25 rules that when a Tallis is removed “Stam” without any intent, then the wearing of another Tallis at that time saves one from needing to repeat the blessing. Seemingly, when the Tallis falls off on its own the same law should apply, as it is similar to removing it without any intention. Practically, so writes Machatzis Hashekel 8/20, however Admur ibid as well as the other Poskim do not differentiate in this matter, and so explicitly rules Beir Heiytiv ibid; M”B ibid; Imreiy Yosher 2/5 in opinion of Admur

Does this ruling apply even according to Admur in the Siddur? This ruling applies even according to the Siddur, as the difference between the Shulchan Aruch and the Siddur is only in a case that one removed the Tallis with intent to not re-wear, while if one removed it without any intent, both agree that a blessing is not required if one remained wearing a Tallis Katan, and nevertheless in this case Admur in 8/26 does not differentiate between whether a Tallis Katan was worn. So rules also Ketzos Hashulchan 7/6 and 20/8, which brings the above ruling directly after writing the ruling of Admur in the Siddur, hence showing that he too learns that there is no change in this ruling even according to the Siddur. [See Siddur of Rav Raskin p. 665]

[41] Machatzis Hashekel 8/20, as explained in previous footnote; so also rules Sefer Hatzitzis Halacha Lemaaseh [Rav Gurary] 10/20 based on Siddur [see previous footnote]; See Yagdil Torah N.Y. 4/35; Siddur of Rav Raskin p. 665

[42] The reason: As since part of the Mitzvah has remained on him [therefore there was no interval in-between]. [Admur ibid]

[43] As the Mitzvah of wearing the Tallis applies specifically to these areas.

[44] Admur ibid; M”A 8/20

The reason: Since there is no Mitzvah involved in wearing a Tallis on ones arm [or leg], as the main Mitzvah is wearing it on the body, therefore there is no remnant of the Mitzvah remaining, and therefore when he returns to re-wear it, the blessing must be repeated. [Admur ibid]

[45] 8/29 and 97/4

[46] 97/4; Michaber 97/4; Rebbe in Brachos 24b as explains Rabbeinu Chananel

The reason: As re-wearing it during Shemoneh Esrei is considered an interval. [ibid]

[47] See 8/29

[48] 97/4 in parentheses; Based on M”A 96/3; This ruling is recorded in Ketzos Hashulchan 20/8 as conclusive

[49] Ketzos Hashulchan ibid

[50] 8/29; Ketzos Hashulchan ibid

The reason why one is not required to remove the Tzitzis and re-wear it for the blessing: One who shakes the Tzitzis is considered like one who is wearing it anew. [Admur 18/7 and 8/20 and 29; 30/3 regarding Tefillin]

Other opinions: Some Poskim rule that one is to remove the Tallis completely and then perform Atifas Yishmaelim with a blessing as usually done when wearing it for the first time. [Mordechai in Hilchos Tefillin; Mateh Efraim 581/14; Kaf Hachaim 18/23 “One who does so is blessed”; See Bach that shaking only helps by Tefillin and not by Tzitzis]

[51] It is implied from Admur that it is even initially permitted to have another person place the Tallis back on. Vetzaruch Iyun why this does not transgress the prohibition against disturbing his prayer, and entering one’s four Amos. Even if one re-places the Tallis from behind he is still interrupting the persons prayer. Vetzaruch Iyun.

[52] 8/29

[53] See 66/11

[54] Admur 8/29; and 18/7 and 8/20; Michaber 8/10

[55] 8/30; Maharam Mintz 78; Beir Heiytiv 8/19

[56] Lit. Tov

[57] See 8/26 that it only remains valid if it is still partially covering his body, excluding the arms.

[58] This should be done in order to remove oneself from any questions of doubt regarding saying the blessing later on. [Beir Heiytiv ibid] As it is disputed in Poskim if sleeping is considered an interval. [M”B 8/42]

 

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