Respecting the Tallis

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Respecting the Tallis:

The laws relating to the respect that must be shown to a Tallis/Tzitzis differentiates between a Kosher Tallis that can still be used for the Mitzvah, and a Tallis or Tzitzis that is invalid for the Mitzvah, such as a Pasul Tallis, or a Tallis without Tzitzis, or a torn string, or strings that have not yet been tied to a Tallis. By a Kosher Tallis the laws of respect are more severe, and one is not even allowed to use it for a non-belittling mundane purpose, as explained in A. However by a Pasul Tallis, such as a Tallis without Kosher Tzitzis, or by Tzitzis strings that are not attached to a Tallis, the laws are less severe, with some opinions even allowing it to be used for a belittling purpose and for it to be discarded in the garbage, as will be explained in B. The law here is based on the general law regarding Tashmishei Mitzvah, or items used for a Mitzvah, as explained in Megillah 26b and Admur 42/6. There it is explained that although Tashmishei Mitzvah does not always need to be treated with respect, nevertheless at the time of the Mitzvah respect is required.

 

A. Making use of a Kosher Tallis Gadol/Katan for mundane purposes, and discarding a Kosher Tallis:[1]

Making use of the Tzitzis strings: Throughout the time that the Tzitzis strings are tied to the Tallis it is forbidden to use the strings for any mundane purpose, such as to tie something using/onto[2] the strings of the garment, and any action of the like.[3] [Thus one may not tie a Tzitzis string to his clothing, or tie an item to them as a reminder. This applies even when one is not wearing the Tallis.[4] This applies to the Tzitzis of both a Tallis Gadol and Tallis Katan, and applies even to the Tzitzis of a child.[5] This applies even if one made a stipulation on the Tallis/Tzitzis at the time of its first use.[6]]

Making use of the Tallis:[7] One may not use a [Kosher] Tallis that is worn for the Mitzvah for a belittling purpose. [Regarding whether the cloth of the Tallis [excluding the Tzitzis] may be used for a non-belittling mundane act, some Poskim[8] rule it is permitted, while other Poskim[9] rule it is forbidden.[10] Practically, one is to be stringent in this matter, even regarding a Tallis Katan.[11] However some Poskim[12] are lenient by a Tallis Katan, to allow the garment area to be used for non-belittling mundane purposes.]

What is one to do with an old and worn out Kosher Tallis:[13] A Tallis[14] which is worn out [but still contains Kosher Tzitzis[15]] is to be separated by the person from any use. One is not allowed to clean himself with it[16], or use it for any belittling activity. Rather he is to throw it aside and allow it to deteriorate on its own. [This applies for all Talleisim, whether a Tallis Gadol or Katan. This applies even if the Tallis is made of a non wool material, and is hence only Rabbinically obligated in Tzitzis according to some opinions.[17] Regarding whether the Tallis [excluding the Tzitzis] may be used for a non-belittling mundane act, see above that this matter is disputed in Poskim.]

 

Summary:

A Kosher Tallis [i.e. a Tallis with Kosher Tzitzis] may not be used for a mundane purpose even if the action is not belittling. This applies for both the cloth of the Tallis and its Tzitzis, and both to a Tallis Gadol and Katan. [However some Poskim are lenient to allow using the cloth part of a Tallis Katan for a mundane purpose that is not belittling.]

Discarding a Tallis: An old and worn out Tallis that is still Kosher may not be discarded in the garbage and may not be used for any mundane activity, even if it is not belittling. One is to place it aside and let it deteriorate on its own.

 

Examples of belittling matters that may not be done with the Tallis or Tzitzis:[18]

  • Wipe sweat from one’s body[19]
  • Scratch ones hair with it[20]
  • Clean dirt with it[21]
  • Clean dirty hands on it[22]
  • Cleaning wet hands on it.
  • Clean utensils or fruit and vegetables on it 

    Examples of non-belittling mundane matters that may not be done with the Tallis[23] or Tzitzis:[24]

  • Tie items to the Tallis/Tzitzis.
  • Wrap items in the Tallis/Tzitzis.
  • Use the Tallis as a cushion to sit on
  • Use the Tallis as a tablecloth.
  • Use the Tallis as a curtain.
  • Sleeping with the Tallis Gadol: See Halacha 17E!

 

 

Q&A

May one use his Tallis to clean the lenses of his glasses?[25]

No.[26] This applies for both a Tallis Gadol and Tallis Katan.[27]

 

May one place his Tallis Gadol/Katan in the laundry and wash it with other clothing?[28]

One is not to place the Tallis Gadol/Katan in the laundry or washing machine together with clothing that are filthy and visibly dirty. However one may launder it together with clothing that are not visibly dirty.

 

May one place his Tallis Gadol/Katan on the floor?

No, as explained in Halacha 17C!

 

B. What is one to do with torn Tzitzis strings [and a non-Kosher Tallis]?[29]

A Tzitzis string that has torn from the Tallis is permitted to be discarded in the garbage bin.[30] Some Poskim[31] however argue and rule that even after the string is torn from the Tallis one may not act with it in a belittling manner, such as to throw it into the garbage or any other repulsive area. Practically, although the final ruling follows the former opinion, nevertheless one who is stringent and meticulous in Mitzvos [to not throw the strings in a repulsive area] is blessed.[32]

Geniza-Placing in Sefer: According to all opinions, the Tzitzis is not required to be placed in Geniza (and may hence be discarded in any area that is not repulsive).[33] However there are some extra meticulous Jews [a Baal Nefesh] that are stringent to place the string in Geniza, or to place the string into a Sefer to use as a bookmark.[34] [However one is not to place the string into a Sefer for Geniza purposes, without intent to use it as a bookmark.[35]]

 

Summary:[36]

Using: [A non-Kosher Tallis, or] Tzitzis strings that are no longer attached to a Tallis is not to be used for a belittling purpose [although it may be used for a non-belittling mundane purpose].

Discarding: [A non-Kosher Tallis, or] Tzitzis strings that are no longer attached to a Tallis does not require Geniza, and may be discarded wherever one chooses, although one who is stringent should not discard it in a repulsive area. A Baal Nefesh places the Tzitzis strings in Geniza or into a Sefer to use as a bookmark. [A Tallis that no longer has Tzitzis attached to it may be discarded even in the garbage, even according to those that are stringent.]

 

Q&A

May one use a torn Tzitzis string [or non-Kosher Tallis] for a mundane purpose?[37]

It is permitted even initially to use a torn Tzitzis string [or non-Kosher Tallis] for a mundane purpose, so long as it is not a belittling action.[38]

 

What is the status of a Tallis Gadol/Katan that is no longer Kosher but still contains Tzitzis strings?[39]

A Tallis that is no longer Kosher has the same status as a torn string. It may hence be used for mundane purposes that are not belittling[40], and does not require Geniza, although is not to be discarded in the garbage [due to the strings].[41]

 

What is the status of a Tallis Gadol/Katan that no longer contains Tzitzis strings?

A Tallis Gadol/Katan that no longer contains any Tzitzis may be discarded into the garbage.[42] [Some[43] write one is to wrap it in a non-transparent bag and then discard it.] However, one may not use it for a belittling purpose such as to make it into pants and the like.[44] One however may use it for non-belittling mundane purposes.

 

What is the status of Tzitzis strings that have been untied from a Tallis [not torn]?

Tzitzis strings that have been removed from a Tallis have the same status as a torn string. It may hence be used for mundane purposes that are not belittling, and does not require Geniza, although is not to be discarded in the garbage.[45]

 

What is the status of Tzitzis strings that have not yet been tied to a Tallis?

It has the same status as torn strings. Thus, from the letter of the law the Tzitzis may be discarded in the garbage, and may be used for mundane purposes.[46] Nevertheless, since they were woven for the sake of the Mitzvah, one should not act towards them in a belittling manner.[47]

 

What is the status of a Kosher Tallis with Tzitzis that has never yet been worn?

It has the same status as torn strings. Thus, from the letter of the law the Tallis may be discarded in the garbage, and may be used for mundane purposes.[48] Nevertheless, since it was made for the sake of the Mitzvah, one should not act towards it in a belittling manner.[49]

 

May a crown that was removed from the head of a Tallis Gadol be used for mundane purposes?[50]

Yes.

 

Is a torn string Muktzah on Shabbos?

Yes.[51]

 

C. May the Tzitzis strings drag on the ground?[52]

One is to beware that his Tzitzis do not drag on the ground due to it being a belittlement to the Mitzvah.[53] [Very severe statements are recorded against one who does so.[54] Some Poskim[55] learn this only applies if the Tzitzis drag on the ground on a constant basis and not if this only occurs on occasion. Others[56] learn it only applies if it causes one to step on his Tzitzis and cause the Tzitzis to tear. Others[57] learn it only applies when one is putting on the Tzitzis and not if it drags on the ground while walking. Others[58] learn it only applies to the Tallis Gadol and not to the Tallis Katan. Practically, one is to be stringent also by the Tallis Katan.[59] In the event that one’s Tzitzis are too long one is to tuck them into his belt.[60]]

 

Q&A

Must one beware that the Tzitzis of his Tallis Gadol do not touch the ground while he sits during Davening?

No.[61] However they may not lie on the floor in an area that people pass by.

 

May one sit on the Tzitzis of his Tallis Gadol?[62]

It is improper to sit on the actual Tzitzis, as doing so is a belittlement towards them.

 

D. Entering with Tzitzis and other holy garments into a bathroom:[63]

It is permitted to enter with Tzitzis into a bathroom being that this does not appear so much as belittlement of the Mitzvah.[64] Nevertheless, this only applies to the Tallis Katan being it is used as a garment and is not designated specifically for prayer[65]; however it is not proper[66] to enter into the bathroom wearing a Tallis Gadol, being that it is designated only for prayer.[67]

Kittel:[68] The same applies regarding the Kittel on Yom Kippur, that when one goes to [the bathroom to] relieve himself, he needs to remove the Kittel prior to doing so, being it is designated only for prayer.

 

Q&A

May one put on his Tallis Katan in the bathroom?[69]

Yes.

 

Is the Tallis, Kittel and Gartel to be removed even if one is only entering the bathroom to urinate, or for other purposes?

Some Poskim[70] rule it is permitted to urinate while wearing the above garments. This applies even if one enters into a bathroom to urinate.[71] Nevertheless, the custom is to be stringent in this matter and remove the Tallis [and above clothing] prior to entering a bathroom or bathhouse[72], and so seems to be the opinion of Admur.[73] Likewise even if one is urinating outside a bathroom, the above items should be removed.[74]

 

May one enter the Tallis into the washroom or bathtub in order to be washed?[75]

Yes.

 

May one enter the Tallis Gadol into a Mikveh?[76]

One is not to do so unless the Tallis is placed into a bag, or one is in the changing room and there is no one undressed.

 

Must one remove his Gartel prior to using the bathroom?[77]

Yes, as it is designated only for prayers. However those that wear an inner gartel over their Tzitzis are not required to remove it, being that it is not designated only for prayer.

 

Sparks of Kabala:[78]

When a person enters the bathroom the spiritual revelations affected by the Tzitzis becomes concealed and elevated above. The Tallis Katan is hence viewed as a mere garment. These revelations that have now become elevated, create angels which are sent below to protect the person upon him leaving the bathroom. It is for this reason that the prayer of Hiskabdu Mechubadim is recited upon entering the bathroom, as these angels do not enter with the person into the bathroom, and rather wait for him outside.     

 

E. May one sleep with a Tallis Gadol?[79]

It is permitted to sleep even with a Tallis Gadol[80] [during the day[81]] being that doing so is not considered to be such a grave belittlement.[82]

Q&A

May one wear a Tallis Katan during marital relations?[83]

Yes.[84] Some Poskim[85] write that one is even initially to do so.

 

F. May one give one’s Tallis to a Gentile laundry mat?[86]

It is permitted to give one’s Tallis [whether Gadol or Katan] even to a gentile laundry mat for it to be laundered. 

 


[1] 21/1; 42/6; Michaber 21/1

[2] See the difference in wording between 21/1 and 42/6

[3] The reason: This is forbidden due to it being a belittlement of the Mitzvah. [21/1] Meaning, although Tashmishei Mitzvah, such as Tzitzis, are permitted to be used for mundane activity [Megillah 26b], nevertheless one may not do so while the Tzitzis is still being used for its Mitzvah. [42/6]

[4] Implication of Admur ibid; Olas Tamid 21/2; P”M 21 M”Z 1; Kaf Hachaim 21/3

Other opinions: Some Poskim rule that one may make use of a Tallis for mundane purposes during times that one is not using it for the Mitzvah, [and certainly when he is not wearing the Tallis]. [Taz 21/1]

[5] Piskeiy Teshuvos 21/1; See Az Nidbaru 8/50

[6] P”M 21 A”A 1; M”B 21/5; Kaf Hachaim 21/4; See Admur 638 regarding making a stipulation by the Kedusha of a Sukkah. The novelty here is that this stipulation is not valid by a Tallis.

[7] 21/2; Michaber 21/2; This refers to making use of the actual Tallis garment without using the Tzitzis strings [as it was already explained above that the actual Tzitzis strings of the Tallis may not be used for any mundane purpose]. The question thus is whether using the Tallis has the same laws as using the Tzitzis.

[8] Olas Tamid 21/4; P”M 21 A”A 1 regarding a Tallis Katan; To note that so is implied also from the Michaber ibid and Admur ibid which specifically write “belittling activity”, however perhaps they refer to a Tallis without Tzitzis, Vetzaruch Iyun.

[9] Elya Raba 21/1; Taz 21; P”M 21 A”A 1, brought in M”B 21/12; Teshuvah Meahava 1/49; Toras Chaim Sofer 21/2; Piskeiy Teshuvos 21/1

[10] Thus, it is disputed as to whether the garment area of the Tallis has the same laws as its Tzitzis and is forbidden for even non-belittling mundane usage, or is more lenient than its Tzitzis and may be used for non-belittling mundane activity even though its Tzitzis may not.

[11] Kaf Hachaim 21/10 being that today we wear the Tallis Katan for the sake of the Mitzvah

[12] P”M 21 A”A 1; M”B 21/12; Piskeiy Teshuvos 21/1

[13] 21/2; Michaber 21/2

[14] This refers to a Tallis that is worn for the sake of the Mitzvah. [Admur ibid] However if it is a garment that simply contains Tzitzis due to its four corners, then seemingly it may be used for other matters.

[15] Beis Yehuda 29; Piskeiy  Teshuvos 21/1; See B in Q&A regarding the law if the Tallis is no longer Kosher

[16] Admur ibid; our Nussach in Michaber ibid; However see Kaf Hachaim 21/7

[17] P”M 21 A”A 1; Kaf Hachaim 21/8

[18] Piskeiy Teshuvos 21/1

[19] Makor Chaim 21/2

[20] Chaye Levi 3/2

[21] M”B 21/11

[22] Ben Ish Chaiy Lech Lecha 20

[23] As stated above, this matter is disputed, with some Poskim ruling non-belittling mundane matters may be done with the Tallis [excluding the Tzitzis], and others ruling it may only be done with the Tallis Katan, and others ruling it may not be done even with the Tallis Katan. 

[24] Piskeiy Teshuvos 21/1

[25] Halichos Shlomo 3/19; Piskeiy Teshuvos 21/1

Other Poskim: Some Poskim rule it is permitted to use a Tallis to clean the glasses, as this is not considered a belittling purpose. [See Koveitz Teshuvos of Rav Elyashiv 1; Piskeiy Teshuvos ibid in footnote]

[26] The reason: As one may not use the Tallis for even a

[27] See Kaf Hachaim 21/10; however see Poskim ibid

[28] Az Nidbru 8/50

[29] 21/1; Michaber 21/1; Megillah 26b

[30] Admur ibid; Michaber ibid

The reason: Tzitzis are considered Tashmishei Mitzvah and not Tashmishei Kedusha. This means that they themselves do not contain any holiness and are simply used for the Mitzvah. [ibid; Megillah ibid]

[31] 2nd opinion brought in Admur ibid; Rama 21/1; Orchos Chaim 34 in name of Raavad

[32] Admur ibid; Rama ibid [In the Rama ibid it is unclear if this statement of “is blessed” is going on those that place the Tzitzis in Geniza, or those that don’t throw it in a belittling area. However in Admur ibid he separates the clauses and learns it to be going on the latter. The practical ramification is whether according to the Rama one must follow the stringent opinion, or only that one who does so is blessed.]

Other opinions: Some Poskim rule that a torn Tzitzis has the same status as a Tallis that is deteriorating which may not be used for a repulsive purpose, or thrown in the garbage. [Birkeiy Yosef 21/1; Levushei Serud on Taz 21/3; Kaf Hachaim 21/2]

[33] Admur ibid; Rama ibid

The reason: As all agree that the Tzitzis do not contain holiness to require Geniza. [ibid]

[34] Admur ibid; Rama ibid regarding Geniza; M”A 21/1 and Taz 21/2 in name of Maharil regarding Sefer; Mahariy Viyal 291; M”B 21/8

The reason: As since one has performed one Mitzvah with the string they desire to now perform another Mitzvah with the string. [ibid]

[35] Makor Chaim 21; Piskeiy Teshuvos 21/1; Mishneh Halachos 11/20

The reason: As one may not use a Sefer as Geniza. [ibid] Likewise, these strings are Muktzah if they are not designated as a bookmark, and hence cause people to move Muktzah on Shabbos.

[36] The summary includes brackets of points explained in the Q&A mentioned below which are not explicit in Admur.

[37] Piskeiy Teshuvos 21/1

[38] According to Admur ibid, seemingly it may be used even for a belittling action, although one who is stringent is blessed.

[39] Beis Yehuda 29; Piskeiy Teshuvos 21/1 footnote 21

[40] M”B 21/9

[41] According to Admur ibid, from the letter of the law it may be used even for a belittling action and may be thrown even into the garbage, although one who is stringent is blessed

[42] M”B 21/13; See Kaf Hachaim 15/12 “One may remove Tzitzis from an old Tallis in order to discard the Tallis and place the Tzitzis in Geniza”; Piskeiy Teshuvos 21/1

[43] Piskeiy Teshuvos ibid

[44] P”M 21 A”A 1; M”B 21/9; Kaf Hachaim 21/11; Piskeiy Teshuvos 21/1; However see Shulchan Hatahor 21/2 that allows using it for even belittling activity.

[45] According to Admur ibid, from the letter of the law it may be used even for a belittling action and may be thrown even into the garbage, although one who is stringent is blessed

[46] Olas Tamid 21/1; Mamar Mordechai 21/1; M”B 21/2; Shaareiy Teshuvah 21/1; See also Admur 43/4 and 6 that rules similarly even regarding the straps of Tefillin as “Hazmana Lav Milsa Hi”.

[47] Kaf Hachaim 21/1 in name of Achronim

[48] Kaf Hachaim 21/1; See also Admur 43/4 and 6 that rules similar even regarding the straps of Tefillin as “Hazmana Lav Milsa Hi”.

[49] Artzos Hachaim 21/1; Kaf Hachaim 21/1 in name of Achronim

[50] Makor Chaim 21/2

[51] As it has no use.

[52] 21/5; Michaber 21/4

[53] Other opinions: Some Poskim rule the prohibition is not due to it being a belittlement of the Mitzvah, but rather because this can lead one to step on his Tzitzis and cause them to tear and become invalid. [Matzos Shmurim brought in Kaf Hachaim 21/18]

[54] The Iggur [brought in M”A 21/3] writes that one who drags his Tzitzis on the ground, on him the Pasuk in Yeshaya [14:23] states “וטאטיתיה במטאטי השמד” which means that he will be swept clean of all his assets and blessings [see Mefarshim ibid]. From here the Poskim learn that according to the Iggur it is forbidden to allow the Tzitzis to drag on the floor, and not just a mere matter of being aware. However the Poskim question this statement of the Iggur saying that from various sources [such as the dragging of Tzitzis by a grave, and the Tzitzis of Ben Tzitzis Hakeses] it can be seen that it is not a prohibition but a matter of being aware. [M”A 21/3; Poskim in Kaf Hachaim 21/18]

[55] Nehar Shalom 21/2, brought in Kaf Hachaim 21/18; Aruch Hashulchan 21/7

[56] Mamar Mordechai 21/4 in name of Rokeiach; Matzos Shmurim brought in Kaf Hachaim 21/18

[57] M”A 21/3

[58] Beir Heiytiv 21/5 in name of Yad Ahron; Toras Chaim Sofer 21/5

[59] Kaf Hachaim 21/10

[60] Birkeiy Yosef 21/5; Shaareiy Teshuvah 21/5; Poskim in Kaf Hachaim 21/19

[61] Shiyurei Kneses Hagedola 21/3; See Artzos Hachaim 21/14

[62] Od Yosef Chaiy Lech Lecha 3

[63] 21/3; Michaber 21/3

[64] The reason: As it is meant to serve as clothing and not only for the Mitzvah of Davening with them. [ibid]

Other Opinions: Sefer Chassidim 775 writes that there are people who remove all clothing that contain Tzitzis [including their Tallis Katan] when going to the bathroom.

Those that wear the Tallis Katan over their clothing: Some Poskim rule that the above only applies to a Tallis Katan that is worn under the clothing, however those that wear a Tallis Katan over the clothing are to remove it before entering into the bathroom. [Halachos Ketanos 2/57; Makor Chaim of Chavos Yair 21/3; So is implied from Taz 21/3 that the reason for the allowance is because it is covered; Ben Ish Chaiy Bireishis 9] Others however rule this is not necessary. [Peri Megadim 21 M”Z 3] and so is implied from Admur who explains the reason for the allowanced based on that it is a regular clothing, unlike the Taz which mentions the fact it is covered.

[65] Other reasons: Some write the reason a Tallis Katan may be worn is because it is covered. [Taz ibid; Poskim in Kaf Hachaim 21/13] See previous footnote!

[66] It is merely not proper; it is however not forbidden from the letter of the law. [See Biur Halacha 588 “Shema”]

[67] Admur ibid; Taz 21/3; Elya Zuta 21/3; Poskim in Kaf Hachaim 21/13

The reason: As one does not serve his master with the same clothing that he cooks in, and hence it is improper to wear such clothing in a bathroom. [Taz ibid]

[68] Admur ibid; Taz 21/3; Elya Zuta 21/3; Poskim in Kaf Hachaim 21/13

[69] Minchas Shlomo 1/1

[70] Mateh Ephraim 610/12; M”B 21/14; Poskim in Kaf Hachaim 21/13

[71] Mateh Ephraim 610/12

[72] Aruch Hashulchan 21/6; See also Ginas Veradim Klal 2/25; Leket Yosher p. 6

[73] Admur 21/3 plainly writes that it is not proper to enter with these items into a bathroom and does not differentiate between whether one is entering to urinate or for a different reason. Perhaps this also explains the difference in wording that by entering a bathroom he writes “it is not proper” while by defecation he writes “one must remove”.

[74] Aruch Hashulchan ibid

[75] See Piskeiy Teshuvos 21 footnote 50

[76] Piskeiy Teshuvos 21/3; See Admur 45/3 that one is not to enter into the changing area of a bathhouse unless no one is naked inside at that moment.

[77] See Mishneh Halachos 11/23; Vayivarech David 2/19; Beir Sarim 4/56; Piskeiy Teshuvos 21/3

[78] Matzos Shmurim, brought in Kaf Hachaim 21/13

[79] 21/4; Rama 21/3

Other opinions: Some Poskim write that the custom is not to sleep with a Tallis Gadol being that it is a belittlement of the Mitzvah. [brought in Rama ibid in name of Kol Bo 22 in name of Rosh] Practically the custom is to be lenient in this matter. [Rama ibid]

[80] Literally “A Tallis of a Mitzvah”, which seems to include a Tallis Gadol. However see Ashel Avraham Butchach 21 that one is to only sleep with the Tallis Gadol for the sake of a Mitzvah, such as one who is learning in Shul and needs to rest for a few moments. See Piskeiy Teshuvos 21/1 that one is to only do so in a time of need.

[81] So is implied from 18/3 which states that at night one is to never wear a Tallis Gadol. Vetzaruch Iyun as perhaps using the Tallis as a blanket is apparent to all that it is not being worn for the Mitzvah and is hence permitted to be used just like a Chazan may wear a Tallis Gadol at night.

[82] Vetzaruch Iyun, as Admur 21/21 rules that one may not use the Tallis for even non-belittling mundane activities, and hence why is it permitted to sleep with it. However perhaps since the entire idea behind a Tallis is that it is a garment, therefore using it for garment purposes, such as a blanket, is not considered a mundane act, but the act that a Tallis is designated for in order to be obligated in the Mitzvah.

[83] Kaf Hachaim 21/16

[84] Elya Raba 21/4; Chayeh Adam 11/37

[85] Kaf Hachaim [Falagi] 10/7; Kaf Hachaim 21/16 based on Arizal that stated “One is never to remove the Tallis Katan except for when he is in the bathhouse.”

[86] 21/4; Elya Zuta 21/3; Levush; Poskim in Kaf Hachaim 21/17

Other opinions: Some Poskim write that the custom is not to give a Tallis Gadol to a gentile laundry mat being that it is a belittlement of the Mitzvah. [Rama ibid in name of Kol Bo, and so seems to be the final ruling of Rama; Poskim in Kaf Hachaim 21/17; The Kaf Hachaim ibid concludes that one who is stringent is blessed; Piskeiy Teshuvos 21/4]

 

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