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Tzitzis at night:[1]
A. The Obligation:
The Mitzvah of Tzitzis does not apply at night, to night garments.[2] The definition of “night garments” is disputed amongst the Poskim, as explained next:
Definition of night-night garment versus nighttime?[3] Some Poskim[4] rule that the above exemption refers to the actual period of nighttime, and hence the law means to say that the Mitzvah of Tzitzis does not apply to any garment that one wears at night, even if it is a garment that is normally worn during the day.[5] On the other hand, according to this opinion, when wearing a garment during the day, one is obligated to attach Tzitzis to it, even if it is a garment that is normally worn during the night.[6] Other Poskim[7] however rule that the above law refers to a garment that is designated to be worn only at night, and hence the law means to say that such a garment is not obligated in Tzitzis even if one wears it on occasion during the day.[8] On the other hand, according to this opinion, when wearing a garment that is designated to be worn only during the day, or is designated to be worn by both night and day[9], then one is obligated to attach Tzitzis to it and say a blessing upon wearing it even if one wears it at night.[10] Practically, due to lack of arbitration in the above mentioned dispute, one is to be stringent like both opinions.[11] Thus, one is to have Tzitzis on all garments that are designated to be worn during the day, or during the night and day, even if he is wearing them at night. Likewise one is to tie Tzitzis onto all garments that are worn during the day, even if they are garments that are worn only during the night.[12] [However, a garment that is designated to be worn only at night according to all is exempt from Tzitzis when worn at night. Hence, night-only garments may be worn at night without Tzitzis.[13]]
No blessing during the night or by night Tzitzis:[14] The above stringency is only regarding the obligation to place Tzitzis on such garments, however regarding the blessing, one is not to say a blessing over Tzitzis unless he is wearing it during the day and it is also a garment that is designated to be worn during the day, or during the night and day.[15] [Regarding from what time in the morning one may begin to recite the blessing, and until what time the blessing may be recited-see Chapter 2 Halacha 4!]
Night Tzitzis that are worn in the morning upon awakening: A night garment that is designated to be worn at night and until one awakes in the morning, is nevertheless defined as a night garment.[16] Therefore, one may not say a blessing on a Tallis Katan which is designated to be worn only at night [such as when one goes to sleep], even if he occasionally also wears it during the day, and he wakes up daily in the morning wearing it.[17] [For this reason, even those who are accustomed to have a separate Tallis Katan for sleeping, should not on mere occasion[18] wear this Tallis Katan during the day, as it is considered as if he is not wearing Tzitzis according to those opinions who exempt night garments.[19]]
Garment of a blind person:[20] The four cornered garment of a blind person is obligated in Tzitzis. Thus, even if a blind person wears a four cornered garment he is obligated to attach Tzitzis to its corners.[21]
Summary:
A four cornered garment that is only worn at night is exempt from Tzitzis when worn during the night. If this garment that is usually only worn at night is worn during the day, it requires Tzitzis due to doubt. One does not recite a blessing when wearing such a Tallis during the day and certainly not at night. If the Tallis is usually worn both by day and night, or only by day, then during the day it is obligated in Tzitzis and a blessing is to be recited when wearing it. However at night, such a Tallis is obligated in Tzitzis only due to doubt, and therefore a blessing is not to be recited on any Tallis worn at night. [Regarding from what time in the morning one may begin to recite the blessing, and until what time the blessing may be recited-see Chapter 2 Halacha 4!]
In short: A blessing is never said over a Tallis worn at night. Even during the day, a blessing may only be said if this Tallis is usually worn during the day. It is forbidden to wear a four cornered garment without Tzitzis even at night, unless it is usually only worn at night.
Q&A
Is one to be careful to wear a Tallis Katan even at night?
Yes.[22] The custom of all Jewry, young and old, has become to wear Tzitzis also at night.[23] Nevertheless, one who does not do so is not punished in a time of anger.[24]
May one initially put on a Tallis Katan at night?[25]
Yes.[26]
Is it permitted to wear a night Tallis Katan[27] at night?[28]
Yes. However one may not do so with intent to fulfill the Mitzvah.[29]
May one tie Tzitzis to a Tallis at night?[30]
Some Poskim[31] rule one is not to tie Tzitzis to a Tallis at night.[32] Most Poskim[33] however rule that one may do so.[34] Practically, the custom is to be lenient.[35]
May one change his mind and designate a night-only Tallis Katan to be used during the day?
If one tied Tzitzis to a Tallis Katan with intent to only wear it at night, then some Poskim[36] rule it is invalid to be used as Tzitzis during the day, even if he now decides to designate it for day use, until the strings are removed and retied. Others[37] however rule the Tzitzis is valid.
Bedtime Tzitzis
Is one to wear Tzitzis when sleeping at night?
The scrupulous are particular to sleep with a Tallis Katan.[38] The Arizal severely warned that one is to wear the Tallis Katan at all times, even at night.[39] Practically, the custom of Chassidim is to be careful to sleep with a Tallis Katan.[40] One may even initially put on the Tzitzis at night for this purpose.[41]
Segulos: Sleeping with Tzitzis is a Segula to be saved from impurities and evil spirits.[42] It is a great form of protection for the body and soul.[43] Wearing a Tallis Katan helps reduce inner fear that one may experience.[44]
If one sleeps with Tzitzis at night should he have two pairs of Tzitzis which he switches for this purpose?
Yes. It is proper to have two pairs of Tallis Katan in order to be able to switch the Tzitzis daily, and hence recite a new blessing each day [if one is a Bochur]. See next Q&A regarding when one is switch the Tallis Katan; in the morning, or at night prior to sleep.
Married men: Seemingly, those that wear a Tallis Gadol for Davening, have no reason to be particular to switch their Tallis Katan daily, as in any event they are not accustomed to recite a blessing on the Tallis Katan in the morning. They may hence sleep with the same pair of Tzitzis that they wore by day, and wear it again into the next day.
When is one to switch the Tallis Katan?
It is best for the pairs of Tzitzis to be worn from one morning to the next morning, being changed every morning as opposed to at night.[45] Alternatively, if doing so is difficult, one can switch the Tzitzis at night and continue to wear it that day after awakening.[46] One is not to switch the Tallis at night and then switch it again in the morning upon awakening, as explained next.
May one have a separate pair of sleeping Tzitzis to wear only at night?
No. Although it is proper to have two pairs of a Tallis Katan in order to be able to switch the Tzitzis daily upon awakening and hence recite a new blessing, nevertheless one should not designate one of these pairs to be worn only at night.[47] This applies even though one wakes up in the morning wearing the night pair, if he is not accustomed to continue to wear it throughout the day.[48]
Is one to sleep with a wool Tallis Katan or may his sleeping Tallis Katan be made of cotton?
The custom of Chassidim is to sleep with a wool Tallis Katan.[49] However some[50] learn that one may be lenient to wear cotton Tzitzis at night even if he is generally particular to only wear wool Tzitzis. See Chapter 3 Halacha 1 in Q&A!
B. Wearing a Tallis Gadol at night:[51]
[One may not wear a Tallis Gadol at night.[52]] One who was wearing a Tallis Gadol during the day is required to remove the Tallis Gadol from his body once night[53] begins.[54] [The Arizal was extremely careful to remove his Tallis Gadol upon the arrival of sunset, and he was very cautious of this matter.[55] Practically, the Poskim[56] conclude that every person is to be careful not to wear the Tallis Gadol past sunset. It requires further analysis as to the ruling of Admur in this regard.[57] Regarding from what time in the morning one may begin to wear a Tallis Gadol-See Chapter 2 Halacha 2B!]
During Maariv that is Davened before sunset:[58] Once Barchu of Maariv has begun, it is forbidden to continue wearing the Tallis, [even if it is still prior to night[59]].
Yom Kippur:[60] The custom of all [Jewry] is to wear a Tallis Gadol on the night of Yom Kippur. They recite a blessing prior to wearing it while it is still day, and continue wearing it into the night.[61] [If one did not put the Tallis on before sunset, it is to be worn after sunset, without a blessing.[62] The Chabad custom is to continue wearing the Tallis into Maariv of Motzei Yom Kippur, although prior to commencing Maariv the Tallis is removed from the head and is to rest on the shoulders.[63]]
Chazan:[64] A Chazan may wear a Tallis Gadol at night [for Selichos or Maariv].[65] [Practically, it is not the Chabad custom for the Chazan to wear a Tallis by Mincha or Maariv, however it is worn by Selichos.[66]]
Summary:
One may not wear a Tallis Gadol at night [past sunset]. If one was wearing a Tallis Gadol and night [sunset] arrived, one is to remove it. If one Davened Maariv early he may no longer wear a Tallis Gadol. One may wear Tallis Gadol at night on Yom Kippur, or if he is a Chazan.
Wearing a Tallis Gadol on Friday night:
Some communities are accustomed to wear a Tallis Gadol for the Friday night prayers of Kabalas Shabbos, and then remove it before beginning Kigavna.[67] Others[68] are accustomed to wear it even for Maariv. However some Poskim[69] severely admonish those that do so. The Rebbe severely warned against wearing a Tallis Gadol during Kabalas Shabbos due to danger.[70]
Q&A
May a Darshan wear a Tallis Gadol at night while he says a Derasha?[71]
Yes.
May a Chasan wear a Tallis Gadol at night under the Chuppah?[72]
Yes.
If one did not wear Tzitzis the entire day and a Tallis Gadol became available after Maariv, but before nightfall, may he wear it?[73]
Yes, one may wear it without a blessing.
C. Is a blessing said in the morning over a Tallis Katan that one wore at night?[74]
- Example: One said a blessing on his Tzitzis yesterday and slept with that Tzitzis at night. One plans to wear this Tzitzis also today. Is he to recite a blessing over it?
- Example: One said a blessing on his Tzitzis yesterday and remained awake throughout the night wearing this Tallis Katan. Is a blessing said over it in the morning?
If one did not remove his Tallis Katan at night [and he had worn it that day with a blessing[75]], a blessing is not to be recited over this Tallis in the morning.[76] This applies even if the Tallis Katan is a day garment; one’s day pair of Tzitzis that he happened to wear throughout the night. [This applies even if one removes the Tzitzis and re-wears it in the morning, unless a validating interval was made, as explained in Chapter 2 Halacha 15.[77]]
Saying a blessing on another Tallis:[78] Despite the above, it is proper for one to recite a blessing on a different pair of Tzitzis and have in mind to include within the blessing also the pair that he slept with and is still wearing.[79] [Alternatively, he is hear the blessing over a Tallis from another person.[80] If one wears a Tallis Gadol for Davening, such as one who is married, then upon saying the blessing over the Tallis Gadol he is to intend to exempt the Tallis Katan.[81]]
Summary:
One who wore a Tallis throughout the night is not to recite a blessing over the Tallis in the morning. However he is to try to include the blessing of this Tallis within a blessing said over another Tallis.
Q&A
If one changed his Tallis Katan at night, may he recite a blessing over it in the morning?
Yes. If one switched his Tallis Katan at night and thus did not make a blessing on it [due to the night] then a blessing may be said in the morning. See Chapter 2 Halacha 4.
If one transgressed and wore a pair of Tzitzis at night with a blessing, is a blessing to be repeated in the morning if he plans to wear the Tzitzis that day?[82]
No.[83]
[1] Admur 18/1-4
[2] 18/1; brought also in 8/27; Michaber 18/1; Menachos 43
The reason: As the verse states “Ureisem Oso” “That you shall see it” thus coming to exclude night garments. [Admur ibid; Menachos ibid]
At night near light: Some Poskim write that a four cornered garment is obligated in Tzitzis at night if it is in an area near a candle, and hence can be seen. [Pardes of Rashi Tzitzis 36; Hagahos Chasam Sofer 18; See Har Tzevi 1/12]
[3] 18/2; Michaber 18/1; See also 19/2 regarding Tachrichin
[4] Rambam 3/8; first opinion in Admur and Michaber ibid
[5] The reason: As in their opinion the verse is excluding garments that cannot be seen while it is worn. [Admur ibid]
[6] The reason: As these garments are visible when they are worn [during the day] and are hence included in the obligation of Ureisem Oso. [Admur ibid]
[7] Rosh Hilchos Tzitzis; 2nd opinion in Admur and Michaber ibid
[8] The reason: As initially the garment was made to be only worn at a time that it cannot be seen. [Admur ibid]
[9] Admur ibid; Levush; Olas Tamid 18/1 and 3; Ben Ish Chaiy Lech Lecha 16; Kaf Hachaim 18/8
Other opinions: The Bach rules that if it is designated for day and night use, it has the same status as a night garment. The Poskim ibid negate this opinion.
[10] The reason: As these garments were made to be worn at a time that they are visible. [Admur ibid]
[11] Admur ibid and 19/2; Darkei Moshe; Olas Tamid 18/2; M”A 18/3 as explained in Machatzis Hashekel; Elya Raba 18/1; Ben Ish Chaiy Lech Lecha 16; Kaf Hachaim 18/9
Other opinions: In the Beis Yosef the Michaber rules like the Rambam. Nonetheless, the Sefardi custom follows the ruling in Admur, as Safek Brachos Lihakel is said even against Maran. [Birkeiy Yosef 7/3; Kaf Hachaim 18/7]
[12] Why does the wearing of such Tzitzis not constitute Baal Tosif according to those that exempt it from Tzitzis? As whenever one fulfills a Mitzvah due to doubt it is not considered Baal Tosif. See Siddur Admur “Doing so does not involve the prohibition of Baal Tosif being that there are opinions that state one is obligated to wear Tzitzis on a day garment even if it is worn at night.”
[13] Regarding if wearing such a garment at night together with Tzitzis constitutes Baal Tosif-see Q&A!
[14] Admur ibid and 19/2; Rama ibid
[15] The reason: As Safek Brachos Lihakel, and hence one must suspect for both opinions. [ibid]
[16] Implication of Admur 18/5 and M”A 18/3 regarding blankets which are worn into the morning, and at times by day, that it is a dispute if they are required to have Tzitzis, hence implying that according to all they are defined as a Kesus Layla! Hence, when one wears it by day he cannot say a blessing, as according to the opinion that a Kesus Layla is exempt from Tzitzis, this garment is not obligated to have Tzitzis.
[17] The reason: As such a garment is defined as a night garment which according to some opinions is exempt from Tzitzis even when worn during the day. [Admur ibid]
Is this garment obligated in Tzitzis according to the Rambam when worn into the morning? Admur ibid rules that according to the Rambam the Tallis is obligated in Tzitzis upon awakening with it in the morning. However in the Siddur Admur rules that covers and blankets are to be rounded only because they are worn at times by day, and does not mention the fact that one awakens with them. This implies that even according to the Rambam, awakening with the garment in the morning does not make it obligated in Tzitzis, and so rules Elya Raba 18/2 that even according to the Rambam, sleeping with garment into the morning is only an extension of the night wearing and is not obligated in Tzitzis even according to him. [See Siddur Rav Raskin Miluim 7]
[18] If however he wears it also during the day on a regular basis then it is considered a night and day garment which is obligated in Tzitzis during the day according to all.
[19] Furthermore, if one did not remove this Tallis in the morning and then re-wear it, perhaps even according to the Rambam it is exempt from Tzitzis, and hence one is not wearing Tzitzis according to any opinion. [See Elya Raba ibid; implication from Siddur ibid, brought in previous footnotes]
[20] Admur ibid; Michaber 17/1; Menachos ibid
[21] The reason: As the garment can be seen by others and hence cannot be excluded from the term “Urisem”. [Admur ibid] Alternatively, the reason is because the verse states “Asher Tichaseh Ba” which comes to include the garment of a blind person. [Michaber ibid] See Menachos ibid; Taz 17/1 which explains the necessity of both reasons.
[22] Arizal in Shaar Hakavanos Derush Arvis “One must be very careful not to remove the Tallis Katan. Not by day or by night”; Kaf Hachaim 21/15-16; Piskeiy Teshuvos 24/1
The reason: As even at night one is required to remember Hashem’s Mitzvos, and according to the Rosh, even at night the Mitzvah of Tzitzis is fulfilled. Furthermore, today the widespread custom amongst all Jews has become to wear Tzitzis even at night [Kaf Hachaim ibid], and it is hence considered an obligation due to the custom, as stated in Igros Moshe 4/4.
Other opinions: Some Poskim write that one who does not wear a pair of Tzitzis at night has done nothing wrong and will not be punished. [Ashel Avraham Butchach 21]
Why is wearing a Tallis Katan at night not forbidden as is the law by a Tallis Gadol? Although one may not wear a Tallis Gadol at night, as explained in Halacha B, nevertheless this is because a Tallis Gadol is worn only for the Mitzvah and it hence appears as if one holds that nighttime is obligated in Tzitzis. However a Tallis Katan is not worn specifically for the Mitzvah but also for clothing purposes. [Ashel Avraham Butchach 21] Furthermore, since there are opinions that obligate wearing Tzitzis on a four cornered day garment even when worn at night, therefore it is proper to wear it at night just like by day. [See Igros Moshe Y.D. 2/137]
[23] Kaf Hachaim 21/15
[24] Ashel Avraham Butchach 21
The reason: As the punishment mentioned in Menachos 41a only refers to one who nullifies the Mitzvah constantly. However one who fulfills the Mitzvah constantly, and only on occasion does not do so, is not included within the punishment. Certainly then one who does not wear a pair of Tzitzis at night has done nothing wrong and will not be punished. [ibid]
[25] Igros Moshe Y.D. 2/137; Levush [brought in Taz 581/2] regarding Tallis of Selichos; Implication of Admur 18/6; So is evident from Siddur Admur “And even if he removed it and then put it back on at night there is no prohibition of Baal Tosif”; Kaf Hachaim 8/1; See Tehila Ledavid 18; Piskeiy Hasiddur 42
Other opinions regarding a Tallis Gadol and perhaps also Tallis Katan: Some rule one may never initially put on a Tallis Gadol at night until Mi Sheyakir, even if one is a Chazan by Selichos, as one may not enter oneself into a Safek Brachos, as the Rosh holds one is obligated to say a blessing. [Taz 581/2; Mateh Ephraim 581/14; M”B 581/6; Kaf Hachaim 581/30; Piskeiy Teshuvos 18 footnote 16 in name of Maharshal 68 that it is forbidden to do a Mitzvah without a blessing] Some Poskim write that it is forbidden to put on a Tallis at night even without a blessing as one who wears a Tallis at night transgresses a Biblical positive command to wear it only during the day. [Rabbeinu Yeshaya brought in Birkeiy Yosef 18/1] The Shaareiy Orah [Rav Yosef Gegtalya] writes that wearing the Tallis at night is a complete prohibition. [Beis David 9; Kaf Hachaim 18/12] The Arizal Shaar Hakavanos Derush 2 was very careful not to wear a Tallis Gadol at night. To note however that the above sources deal with a Tallis Gadol and not a Tallis Katan. Vetzaruch Iyun as to their opinion regarding a Tallis Katan. The Arizal certainly wore a Tallis Katan at night, although it is unclear if he would allow one to initially put it on at night.
[26] The reason it is not forbidden due to Safek Brachos: Seemingly, although one is entering himself into a problem of Safek Brachos by putting on the Tallis, nevertheless it is permitted to wear it in order to fulfill the Mitzvah at all times, and for the other reasons mentioned for why we sleep with Tzitzis.
[27] This refers to a Tallis Katan that is only worn by night
[28] See Ashel Avraham Butchach 21; Rambam 3/7; Beis Yosef 18; Aruch Hashulchan 18/5; Mishmeres Shalom 3/5; Tehila Ledavid 8/7
The reason doing so does not involve an Issur of Baal Tosif: As one has no intent to wear the Tzitzis for the sake of the Mitzvah and the fringes are thus considered like mere articles of adornment to the clothing. [Aruch Hashulchan 18/5; Mishmeres Shalom 3/5; Tehila Ledavid 8/7] See Ashel Avraham ibid for a lengthy discussion on all the above!
[29] Tehila Ledavid ibid; Implication of Siddur Admur “Doing so does not involve the prohibition of Baal Tosif being that there are opinions that state one is obligated to wear Tzitzis on a day garment even if it is worn at night.”
The reason: One who does so intentionally in order to fulfill the Mitzvah seemingly transgresses Baal Tosif. Vetzaruch Iyun regarding one who did not know that such a pair of Tzitzis is exempt. See Ashel Avraham Butchach ibid
[30] See Piskeiy Teshuvos 18/1; Minchas Yitzchak 9/8; Beir Moshe 8/47
[31] Shulchan Hatahor 18/1; Yeshuos Chochmah 9; Afikei Maginim 11/12; Minchas Yitzchak 9/8 says the Peri Megadim 18 M”Z 1 implies that one should not do so initially; Shoel Umeishiv brought in letter of Rav Yaakov Landau printed in Shemuos Vesippurim 1/313
[32] The reason: As perhaps we rule like the Rambam that the Mitzvah of Tzitzis does not apply at night, and hence it is Taaseh Velo Min Hasuy. [See Peri Megadim ibid; Shoel Umeishiv ibid]
[33] Peri Megadim 18 M”Z 1; Lev Chaim 3/29; Chochmas Shlomo 18; Likkutei Maharich; Daas Torah 18; Birchas Habayis 36/39; Aruch Hashulchan 14/7; Salmas Yosef 2 in name of Ragatchaver; Ben Ish Chaiy Lech Licha 18; Kaf Hachaim 18/2; Yabia Omer 8/3; Halichos Shlomo 3/23
[34] The reason: As the concept of Taaseh Velo Min Hasuy does not apply to an invalidation due to time, and rather only applies to an invalidation in the body of the object. [P”M ibid] So is proven from the fact that according to all one may make a Sukkah before Sukkas.
[35] Piskeiy Teshuvos ibid
The Chabad Custom: The Rebbe Rashab was not particular against having his Tzitzis tied at night. [Rav Yaakov Landau ibid] However the Rebbe was particular in this matter. [Rav Chesed Halbershtam brought in Sipurim Micheder Harebbe p. 226] Harav Eliyahu Landa Shlita told me as follows: The Rebbe Rashab once gave his Tallis to someone to tie its Tzitzis onto it and that person entered the Shamash into the side hole prior to the two knots being made. The Rebbe Rashab gave the Tallis to Harav Yaakov Landa and asked him to undo it and retie it. It was given to him at night and Rav Landa desired to delay the tying until the morning due to the opinion of the Shoel Umeishiv. The Rebbe Rashab replied that it should be done that night.
[36] Neos Desha 62; Kaf Hachaim 18/3; P”M 18 M”Z 1 leaves this matter in question
[37] Ashel Avraham Butchach Tinyana 18; See Chelkas Yaakov 2/123
[38] Siddur Admur “The scrupulous are accustomed to sleep with a Tallis”; Ketzos Hashulchan 7/7; Darkei Chaim Veshalom 38
The reason: One is to sleep with a Tallis Katan in order so 1) If he awakens after daybreak he will not be unclothed without Mitzvos. 2) So he not need to place the Tallis Katan on prior to washing hands, and thus transgress the holiness of the Zohar, as explained in the laws of Hashkamas Haboker. 3) Based on Kabala, there is a Mitzvah to wear a Tallis Katan also at night. [Siddur ibid]
Ruling of Admur in Shulchan Aruch: It is implied from Admur 8/20 and 30 that the custom of those times was not to sleep with a Tallis Katan.
Belittlement of the Tallis: There is no prohibition to sleep with a Tallis, even a Tallis Gadol [during the day], as doing so is not considered a belittlement to the Mitzvah. [21/4; Rama 21/3; See Halacha 17E!]
Other customs: Some were accustomed not to sleep with a Tallis at night. [Shaareiy Teshuvah 8/1 that so was the custom in previous times; Poskim brought in Piskeiy Teshuvos 21 footnote 67]
[39] Arizal in Shaar Hakavanos Derush Arvis “One must be very careful not to remove the Tallis Katan. Not by day or by night”; Peri Eitz Chaim Shaar Hatzitzis 1 “Do not remove the Tallis Katan at any time, even when sleeping, with exception to the bathhouse.”
[40] See Igros Kodesh 13/29; 18/436 “Regarding what you write in my name of leniencies regarding sleeping with a Tallis Katan at night, I do not recall ever having said such things.” See Shulchan Menachem 1/40-41
[41] Siddur Admur
The reason: Doing so does not involve the prohibition of Baal Tosif being that there are opinions that state one is obligated to wear Tzitzis on a day garment even if it is worn at night. [Siddur ibid]
[42] Or Tzadikim 26/11; Chida in Tziparon Shamir 8/20; Shaar Hakavanos p. 52b
[43] Mishmeres Shalom 3/5
[44] Likkutei Sichos 33/273 [printed in Shulchan Menachem 1/41]
[45] The reason: As if one changes the pair at night he enters himself into a Safek Bracha, as some opinions rule one is to recite a blessing over day Tzitzis that are worn at night. Thus, it is better to change the Tzitzis by morning rather than at night even if he plans to wear the Tzitzis until the next night, and then switch it again. [See Taz 581/2; Mateh Ephraim 581/14; M”B 581/6; Piskeiy Teshuvos 18 footnote 16 in name of Maharshal 68 that it is forbidden to do a Mitzvah without a blessing See Tehila Ledavid 18; Piskeiy Hasiddur 42] In a reply from Harav Y.L. Groner I was told he did not receive any set directive in this matter; as to when one is to switch the Tzitzis, by night or by day. A similar reply was received from Harav Y.S. Ginzberg.
[46] See Siddur Admur “And even if he removed it and then put it back on at night there is no prohibition of Baal Tosif”; Igros Moshe Y.D. 2/137; Kaf Hachaim 8/1
[47] Piskeiy Dinim Tzemach Tzedek 3/2; Ketzos Hashulchan 7 footnote 23; Ashel Avraham Butchach Tinyana 21; Rav Akiva Eiger 121/2; Toras Chaim Sofer 21/5; Darkei Chaim Veshalom 38; Implication of custom of Arizal brought in 21/15
The reason: As according to all opinions, a night Beged that is worn at night is exempt from Tzitzis and hence one is not fulfilling the Mitzvah according to any opinion. [Poskim ibid]
Other opinions and customs: Many are accustomed to have a Tallis Katan which they only wear upon sleeping at night. Some Poskim justify this custom, stating that the Segulos involved in wearing a Tallis Katan apply even if it is not Halachcially obligated to have Tzitzis, being it is a night garment. [See Birchas Habayis 37/4; Baruch Taam on 21; Shevet Halevi 6/50; 10/2; Kinyan Torah 4/1; Piskeiy Teshuvos 21/5 footnote 74]
[48] Implication of Admur 18/5 and M”A 18/3 regarding blankets which are worn into the morning, and at times by day, that it is a dispute if they are required to have Tzitzis, hence implying that according to all they are defined as a Kesus Layla! Hence, when one wears it by day he cannot say a blessing, as according to the opinion that a Kesus Layla is exempt from Tzitzis, this garment is not obligated to have Tzitzis. Furthermore, if one did not remove this Tallis in the morning and then re-wear it, perhaps even according to the Rambam it is exempt from Tzitzis, and hence one is not wearing Tzitzis according to any opinion. [See Elya Raba ibid; implication from Siddur ibid, brought in previous footnotes]
[49] So is the widespread custom, and so I was told by Harav Eliyahu Landa Shlita.
[50] Piskeiy Teshuvos 9/2, based on Ashel Avraham 21 that states “I was accustomed to wear a Tallis Katan of linen at night” and hence certainly he would allow one to wear cotton, of which from the letter of the law is obligated in Tzitzis at least Rabbinically. However Tzaruch Iyun as how one can learn from this anything as he himself writes that he is disturbed if this is proper, being that perhaps this makes it appear like Baal Tosif.
[51] 18/3; M”A 18/1 in name of Bach
[52] See Poskim brought in Kaf Hachaim 18/10
[53] Admur writes once Barchu is recited it must be removed, and hence certainly once night begins it must be removed. It is however unclear whether night refers to sunset or nightfall, as will be explained next.
[54] The reason: As since today we only wear the Tallis Gadol for the sake of the Mitzvah, one who continues wearing it into the night is expressing that according to him nighttime is a time for the Mitzvah of Tzitzis. [ibid] Some Poskim write that one who wears a Tallis at night transgresses a Biblical positive command to wear it only during the day. [Rabbeinu Yeshaya brought in Birkeiy Yosef 18/1] The Shaareiy Orah [Rav Yosef Gegtalya] writes that wearing the Tallis at night is a complete prohibition. [Beis David 9; Kaf Hachaim 18/12]
Why is wearing a Tallis Katan at night not forbidden as is the law by a Tallis Gadol? Although one may not wear a Tallis Gadol at night, as explained in Halacha B, nevertheless this is because a Tallis Gadol is worn only for the Mitzvah and it hence appears as if one holds that nighttime is obligated in Tzitzis. However a Tallis Katan is not worn specifically for the Mitzvah but also for clothing purposes. [Ashel Avraham Butchach 21] Furthermore, since there are opinions that obligate wearing Tzitzis on a four cornered day garment even when worn at night, therefore it is proper to wear it at night just like by day. [See Igros Moshe Y.D. 2/137]
[55] Shaar Hakavanos Derush 2 of Mincha brought in Kaf Hachaim 18/11-12; Rabbeinu Yeshaya brought in Birkeiy Yosef 18/1
[56] Birkeiy Yosef 18/1; Siddur Beis Oved 33; Shaareiy Teshuvah 18/1 based on Zohar; Chesed Lealafim 18/1; Kaf Hachaim 18/12
[57] Ruling of Admur: The Alter Rebbe does not mention [neither in his Shulchan Aruch or Siddur] the time for when the Tallis Gadol must be removed. However in 18/8 he rules one may recite a blessing over a Tallis until nightfall, and hence certainly one may continue to wear a Tallis Gadol past sunset, until nightfall. However in the Siddur Admur rules a blessing may not be recited on a Tallis past sunset, which implies like the ruling of the Arizal ibid. However regarding Tefillin he rules [30/2] that if one was already wearing the Tefillin, then he may continue wearing it past nightfall. Likewise in the Siddur he rules that one may continue wearing it past sunset. Now, the Arizal was careful to remove both his Tallis and Tefillin before nightfall, and hence perhaps just as Admur rules one is not required to remove the Tefillin before sunset, perhaps one is also not required to remove the Tallis before sunset. Vetzaruch Iyun!
[58] Admur ibid; M”A ibid in name of Bach; Kaf Hachaim 18/11
Other opinions: Some Poskim rule one may continue to wear the Tallis into Maariv. [Kneses Hagedola 18/3]
[59] Implication of Poskim ibid; Admur 18/8; Rama 18/1; See Kaf Hachaim 18/11
[60] Admur ibid; Rama 18/1; Tashbatz 132; Mahariy Viyaal 191-192; M”A 18/2; Arizal brought in Shaar Hakavanos Derush Yom Kippur; Birkeiy Yosef 619/1; Poskim in Kaf Hachaim 18/13-14; Kitzur SH”A 131/17; P”M 619 A”A 4
[61] The reason: The reason why this is allowed is because it is well known that one is not wearing the Tallis for the sake of the Mitzvah but rather in order to resemble angels by wearing white clothing and garbing in a white Tallis. [Admur ibid; Bach; M”A 18/2] The Arizal however explains the reason is because the spiritual Mitzvah of Tzitzis applies on the night of Yom Kippur. [See Kaf Hachaim 18/15]
[62] Siddur Admur; Kitzur SHU”A ibid; See P”M 619 A”A 4; Kaf Hachaim ibid
Ruling of Admur in Shulchan Aruch: In 18/8 Admur rules the blessing may be recited until nightfall.
[63] Sefer Haminhagim p. 126 [English]; From Admur ibid, M”A 18/2, and Bach 18 it is implied that one is not to wear the Tallis at all on Motzei Yom Kippur; See Arizal brought in Kaf Hachaim 18/15 that one is not to wear the Tallis by Maariv of Motzei Yom Kippur, as by that time the ray of the Mitzvah of Tzitzis has dissipated; See M”B 18/6 in name of Elya Raba 18/3 which writes in name of Kneses Hagedola that the Tallis is to be worn during Maariv of Motzei Yom Kippur. See Piskeiy Teshuvos 18 footnote 10
[64] 18/4
[65] The reason: As it is well known that the Chazan is not wearing the Tallis with intent to fulfill the Mitzvah of Tzitzis but rather out of respect of the congregation. [Admur ibid]
[66] See previous Halacha
[67] Minhag Beis Keil brought in Kaf Hachaim 18/12
[68] Shulchan Aruch Arizal Seder Kabalas Shabbos 4 [However see Kaf Hachaim ibid that negates wearing it for Maariv, and certainly the Kaf Hachaim was aware of the teachings of the Arizal]; Divrei Torah of Munkatch 1/59; Mishmeres Shalom 27/1; Peulas Tzadik [Yemen] 3/246
[69] Ashel Avraham Openhaim 18 in name of Beis David being that it contradicts the opinion of the Zohar and Ramban, Raavad and others.
[70] Igros Kodesh 5/91 [published in Shulchan Menachem p. 201]
[71] Piskeiy Teshuvos 18/2
[72] Piskeiy Teshuvos 18/2
[73] Olas Tamid 18/4; Poskim in Kaf hachaim 18/10, that if one did not wear Tzitzis the entire day, then one may do so after Maariv without a blessing. Seemingly their allowance applies only in a case that one Davened Maariv before nightfall, and not if it is after nightfall.
[74] 8/27; 494/3; Tur 8; Bach; Taz 8/15; M”A 8/21; Elya Raba 8/18; M”B 8/42; Custom of Arizal [as brought in Kaf Hachaim 8/61]; Chesed Lealafim 8/7; Ben Ish Chaiy Bereishis 2; Kaf Hachaim 8/61
Background:
There is a dispute regarding if there is an obligation to have Tzitzis on a four cornered garment at nighttime, as explained in Halacha A. According to those which hold that there is an obligation of Tzitzis at night, then one cannot make a blessing upon awakening. The reason for this is because there was no time interval between the previous blessing made and his current fulfillment of the Mitzvah, as there was no span of time in which the garment was exempt from Tzitzis. Hence the nighttime is not considered an interval at all and is rather like one long day. However, according to those which hold that at nighttime there is no obligation to place Tzitzis on a four cornered garment, then the blessing is to be repeated in the morning. The reason for this is because the garment went through a time period of exemption, which serves as an interval. Now, although he physically wore the Tzitzis throughout the night, nevertheless since it was exempt from Tzitzis during that time, it is considered as if he was not wearing the Tzitzis at all throughout the entire night. There is thus a long interval between the previous Bracha he made and his fulfillment of the Mitzvah in the morning, and a new blessing is therefore required. Practically, in compliance with the rule that when there is a dispute regarding the saying of a blessing, the blessing is not said, the blessing may not be said on the Tallis that he has woken up wearing. Nevertheless, in order to satisfy also the stringent opinion, one should try to wear another Tallis and upon saying the blessing on it have in mind also the Tallis that he is wearing. [8/27]
Other opinions: Some Poskim rule that one who slept with a Tallis is to recite a blessing over it upon awaking in the morning. [Michaber 8/16] The Poskim ibid, negate this opinion, and so rules Admur, and so is the Sefardi ruling, unlike the Michaber, as Safek Brachos Lihakel. [See Kaf Hachaim ibid]
[75] If however he did not wear the Tallis Katan with a blessing the previous day, such as he forgot to say it, or he switched his Tallis Katan at night and thus did not make a blessing on it [due to the night] then obviously a blessing may be said in the morning.
[76] The reason: To suspect for those opinions that rule an interval from the previous blessing has not been made and hence a blessing is not required. [Admur ibid; see Background]
[77] See there that when replacing within three hours a blessing is not repeated unless one had decided not to wear it again until later and then changed his mind. [See M”B 8/42]
[78] Admur ibid; M”A 8/21; Chayeh Adam 12/8; M”B ibid; Chesed Lealafim 8/7; Ben Ish Chaiy Bereishis 2; Kaf Hachaim 8/61
[79] The reason: To suspect for those opinions that rule an interval has been made, and hence a blessing is required. [Admur ibid; see Background]
[80] Ketzos Hashulchan 7/7
[81] Ketzos Hashulchan ibid
[82] Chesed Lealafim 8/15; M”B 18/10; Kaf Hachaim 8/62; 18/22
[83] The reason: As perhaps we rule like the Rosh that the Mitzvah of Tzitzis applies at night. [ibid]
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