Saying Shehechiyanu on a new Tallis [or other new clothing]

This article is an excerpt from our Sefer


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The blessing of Shehechiyanu on a new pair of Tzitzis: [1]

A. Tallis Gadol versus Tallis Katan:

The blessing of Shehechiyanu may only be recited on clothing of importance; clothing which one rejoices over its purchase. However, an item that is not of importance may not have Shehechiyanu said over it. Thus, the blessing may not be said over new undershirts, pants, socks or shoes. The custom in these provinces is not to say a blessing over these clothing even if one is a pauper and hence rejoices over purchasing them.[2] [Based on this ruling], a blessing of Shehechiyanu may be recited upon purchasing a new Tallis.[3] [However this only applies upon purchasing or wearing a Tallis Gadol. However it is not to be recited upon purchasing and wearing a new Tallis Katan, as a Tallis Katan is not considered a garment of importance in it of itself.[4] However, for an individual that a Tallis Katan is considered an important garment, irrelevant of its Mitzvah status, the blessing may be said.[5]]

The custom today: [Many are accustomed today not to recite the blessing of Shehechiyanu over any clothing, even a clothing of importance, and thus they do not recite a blessing of Shehechiyanu over a new Tallis Gadol.[6] It is related that the Rebbe stated in the name of his father in-law that we do not say Shehechiyanu today on any clothing, including a new Tallis Gadol.[7] However some continue to recite the blessing of Shehechiyanu on important clothing even today, as is recorded in many recent Poskim.[8]]


B. When to recite the blessing; time of purchase versus time of wearing?[9]

The blessing of Shehechiyanu is to be recited upon purchasing the Tallis [Gadol] if the Tallis is ready to wear without any further mending. This applies even if the Tallis does not yet have fringes tied onto its corners, nevertheless the blessing is not to be delayed until the tying.[10] In such a case, the blessing is not to be repeated upon tying the fringes to the Tallis.

Tallis required mending: If at the time of purchase the Tallis still required mending[11] prior to wearing it, then the blessing is not to be recited at the time of purchase but is rather to be delayed until the mending is complete and fringes are tied to its corners.[12] The blessing of Shehechiyanu is to be said at the time that the Tzitzis are tied to it.[13]

Bedieved if did not say the blessing upon purchasing, or placing Tzitzis:[14] In all cases that the blessing was not said at the time of purchase [by a Tallis that did not require mending], or by the placing of the Tzitzis [by a Tallis that required mending], the blessing is to be recited by the first wearing.[15] The blessing of Shehechiyanu is to be said prior to saying the blessing of Lehisatef Betzitzis.[16] [See footnote]

The custom today: [The custom today is to only recite Shehechiyanu at the time of wearing the garment and not at the time of purchase, even if the garment did not require any mending and was hence ready to be worn. This applies for a Tallis Gadol, as well as any other garment of which one recites a Shehechiyanu.[17]]



The blessing of Shehechiyanu is not recited upon purchasing/wearing a new Tallis Katan, however it may be recited upon purchasing/buying a new Tallis Gadol [although some communities are accustomed to never recite Shehechiyanu on clothing, even on a Tallis Gadol, and so is recorded in the name of the Rebbe]. The blessing is to be recited at the time of purchasing the Tallis Gadol [however today the custom is to recite the blessing only at the time of wearing it, and thus practically the blessing is to be recited prior to the blessing of Lehisatef Betzitzis.]



May the blessing still be said if one already wore the Tallis one time?[18]

The blessing may not be said by the second time one is wearing the clothing. If one removed it after the first wearing with intent to re-wear right away, [and he went ahead and wore it right away] then the blessing may still be said.


If one wore the clothing simply to try on and then remove, may he still say Shehechiyanu the second time?[19]



[1] Seder 12/4-5; 22/1

[2] Seder ibid

[3] 22/1; Michaber 22/1 “as it is no worse than any other clothing”

[4] Ben Ish Chaiy Bereishis 7; Igros Moshe 3/80

[5] Ben Ish Chaiy Bereishis 7; Igros Moshe 3/80. In Piskeiy Teshuvos 22 he rules unequivocally that no blessing is said.

[6] Piskeiy Teshuvos 22/1 and 223/6; Maharshag 1/95 states that he never recited Shehechiyanu over a new clothing; Darkei Chaim Veshalom 252 states he only recited Shehechiyanu on Shabbos and Yom Tov clothing

[7] Rabbi Y. L. Groner in a written response to the authors query as to the Rebbe’s custom “The Rebbe said in the name of his father-in-law that men do not make that Bracha on new clothes, not even on a new Tallis, not even when one puts on the Tallis for the first time.”

[8] As is recorded in many of the Poskim ibid who mention the custom is to say a blessing. So is written in Admur Seder 12/5; Kaf Hachaim 22/6; Ben Ish Chaiy ibid; Igros Moshe ibid

[9] 22/1; Seder 12/4 See also: Michaber 223/4; M”A 600/1; Machatzis Hashekel ibid; M”B 600/3; Kaf Hachaim 600/4; Ketzos Hashulchan 64/2; See Mateh Efraim 600/11

[10] Admur ibid; M”A 22/1; Machatzis Hashekel ibid; Misgeres Hashulchan 69/5

Other opinions: Some Poskim rule that when purchasing a Tallis without fringes one should always delay the blessing until the Tzitzis are tied onto the Tallis. [Kitzur SHU”A 59/8; Simple understanding of Michaber 22/1]

[11] Admur ibid states “If one bought a cloth and made clothing out of it”. However in Seder 12/4 it is understood that any mending renders the clothing unfit for the blessing.

[12] The reason: As at the time of purchase one does not yet have joy from the Tallis, being that it is not yet ready for wearing. [ibid]

[13] The reason: In order so the Shehechiyanu count also for the tying of the fringes. [ibid]

[14] Admur 22/1; Rama 22/1

[15] If the Tallis did not require mending but required Tzitzis to be tied, Bedieved should the blessing be recited at the time of the wearing or at the time of the tying of the Tzitzis? The M”A 22/1 rules in his first answer on the Michaber that Bedieved it is to be said at the time of the tying. The reason for this is because there are opinions that in any event hold Shehechiyanu should be said when the Mitzvah is made ready for use, and hence one should precede Shehechiyanu for this reason. [Machatzis Hashekel ibid] Vetzaruch Iyun as to what the opinion of Admur is in this matter. Admur rules like the second answer in the M”A ibid that delaying the blessing until making the Tzitzis is only to be done in a case that the Tallis required mending. No mention however is made if the Tallis did not require mending, and one did not say the blessing at the time of purchase, which is the 1st answer of the M”A. However, from the concluding words of Admur ibid that “If the clothing is not four cornered and does not require Tzitzis then if the blessing was not said by the purchase, it is to be said by the first wearing” it is implied that if the clothing does require Tzitzis, and the blessing was not said at the time of purchase [even though it was supposed to be said], then it is to be said at the time of the tying of the fringes. Vetzaruch Iyun!

[16] Admur 22/1; Olas Tamid 22/2; Beir Heiytiv 22/2; See Admur Seder 11/12 that rules similarly regarding Shehechiyanu over fruits that one first recites Shehechiyanu and only then the blessing over the fruit  

Other opinions: Some Poskim rule the blessing of Shehechiyanu is to be recited after the blessing of Lehisatef. [Birkeiy Yosef 22/2 based on Elya Raba and Michaber; Machazik Bracha 22/3; Siddur Beis Oved 23; Shaareiy Teshuvah 22/2; Chesed Lealafim; Kitzur SHU”a 59/8; Kaf Hachaim [Falagi] 10/8; Ben Ish Chaiy Bereishis 7; Ashel Avraham Butchach 225; Kaf Hachaim 22/7; See Kaf Hachaim ibid that argues on the Beir Heiytiv who claims the Bach held of the opinion of the Olas Tamid]

Ruling of Admur in Seder 12/4: In Seder 12/4 Admur rules that the blessing is to be recited after wearing the clothing for the first time. Vetzaruch Iyun Gadol as here he rules to say the blessing before reciting the blessing of Lehisatef? Possible answers: a) In the Shulchan Aruch Admur held that the blessing of Lehisatef is recited after beginning the wearing of the Tallis [see 8/2] but prior to completion, and hence the blessing is being said immediately after beginning to wear it. [Accordingly, based on the ruling in the Siddur to begin the blessing prior to the beginning of the wearing, and so is our custom today, then one is to delay the Shehechiyanu until after the blessing and wearing.] b) Whenever two blessings have to be said over an item, Admur rules that Shehechiyanu is always said first in order not to form a Hefsek between the blessing and the action. [Thus even according to our custom today this order is to be followed.] Now, although one can say the blessing immediately after waiting 4 Amos, and hence fulfilling the Mitzvah, perhaps Admur desired the blessing to be said before the pleasure rather than after the pleasure, as is always the rule in blessings –Meubar Leasiyason.

[17] Mamar Mordechai 223/5; Chesed Lealafim 223/6; Yeshuos Chochmah 59; Kaf Hachaim 22/6; Piskeiy Teshuvos 22/1 and 223/7

The reason: As a) Perhaps one will decide in the end to return the clothing/Tallis, or sell it, and hence not come to wear it at all. B) Today, the custom is to no longer recite a blessing upon seeing the new fruit, due to lack of joy, and it is only said when eating the new fruit. The same should apply in this case as well.

[18] Seder 12/4; Ketzos Hashulchan 64/2

[19] Daas Torah 223; Piskeiy Teshuvos 223 footnote 66

[20] The reason: As he has not yet used the clothing for its purpose, and hence their intended pleasure was not received.


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