Must/May a blessing be recited when borrowing the Tallis of a Shul for Duchaning, Aliyah, Chazan, and the like

Must/May a blessing be recited when borrowing the Tallis of a Shul for Duchaning, Aliyah, Chazan, and the like?

A. Background:

Is a blessing recited over a borrowed Tallis:[1] When borrowing a Tallis from another person for the sake of the Mitzvah it is proper for the borrower to ask the lender to give him the Tallis “Matana Al Menas Lehachzir.” If one did not do so, then if the owner knows the borrower desires the Tallis to perform the Mitzvah of Tzitzis, then the borrower must say a blessing upon wearing it. If, however, the borrower asked for the Tallis for Kavod purposes [such as to wear it upon being the Chazan] then it is optional for the borrower to say a blessing for the first 30 days.[2] When using the Tallis of another person without his knowledge, one is not obligated to say a blessing upon wearing it. In such a case the blessing is optional.

Is a blessing recited when wearing a Tallis for the sake of Kavod? A blessing is to be recited even when wearing a Tallis for Kavod purposes.[3] Hence, if one owns the Tallis he must recite a blessing prior to wearing it even if he is wearing it for Kavod purposes.[4] If he borrowed a Tallis from a friend for this purpose, the blessing is optional.[5] [However there is an opinion[6] that rules it is questionable whether a blessing is allowed to be recited when wearing a Tallis for Kavod purposes without intent to fulfill the Mitzvah.[7] This applies even if one owns the Tallis. According to all however one may/must recite a blessing if he explicitly has in mind to fulfill the Mitzvah of Tzitzis upon wearing it for Kavod, and also covers his head with the Tallis. Thus, if one desires to avoid all doubt, he should explicitly intend to fulfill the Mitzvah upon wearing the Tallis for Kavod purposes and cover his head with the Tallis.[8]]

B. The law:[9]

The public Tallis of a Shul is considered jointly owned by all Jewry.[10] Thus, one who borrows the public Tallis of a Shul is obligated to say a blessing upon wearing it, just as is the law regarding one who wears a Tallis that he owns.[11] This applies even if he is borrowing it simply to wear out of Kavod/respect, such as to be Chazan or go to the Duchan and cases of the like, nevertheless a blessing must be recited prior to wearing it.[12] [Nevertheless, the widespread custom today is not to recite a blessing over a Shul’s Tallis that is worn simply for Kavod purposes.[13] Thus, if one desires to say a blessing and avoid all doubt, he should explicitly intend to fulfill the Mitzvah upon wearing the Shul’s Tallis for Kavod purposes and cover his head with the Tallis.[14] If one does not desire to recite a blessing when wearing the Tallis for Kavod purposes, he is to borrow another person’s Tallis rather than to use the Shul’s Tallis and consequently enter himself into an obligation to say the blessing.[15] Alternatively, he should give up his joint ownership of the Tallis prior to wearing it. Alternatively, the person who donates the Tallis to the Shul should stipulate beforehand that it is not considered owned by the borrowers when they wear the Tallis for Kavod.[16]]

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[1] See Admur 14:4-8; Ketzos Hashulchan 7:9

[2] This applies unless one knows that the lender gave it to him for the sake of the Mitzvah.

[3] Clear implication of Admur 14:8; 18:3; 18:7; Rama 18:1; M”A 14:6 in name of Rosh; Taz 581:2; All Poskim in next footnote

Background of opinion of Admur and Poskim ibid:

Halacha 18:3 and 14:3 implies that one does make a blessing even when wearing a Tallis for Kavod, as otherwise why in 18:3 is a blessing made on the Tallis Erev Yom Kippur, and why in 14:3 does Admur depend whether the blessing is made when borrowing a Tallis for Kavod on whether the giver had full intent to give it as  a present or not. Either way a blessing should not be made since it’s for Kavod? Hence it is implied that even by Kavod a blessing is made.

[4] Elya Raba 14:6 in name of Mordechai 950; P”M 14 A”A 6; M”B 14:7 and 581:6; Birchas Habayis 37:18; Chesed Lealafim 14:6; Derech Hachaim 9; Kitzur SHU”A 9:11; Mateh Efraim 581:14; Aruch Hashulchan 14:10; Toras Chaim Sofer 14:14; Ketzos Hashulchan 7:9; Ben Ish Chaiy Lech Lecha 5; Kaf Hachaim 14:15

[5] Admur 14:8

[6] Shaareiy Efraim 10:11; Biur Halacha 14:3 “Sheila”; brought in Ketzos Hashulchan 7 footnote 28; Shoel Umeishiv, brought in Piskeiy Teshuvos 14:8 footnote 60; See also Igros Kodesh 19:249 [printed in Shulchan Menachem 1:63] that the Rebbe mentions the dispute in whether a blessing is made when the Chazan wears a Tallis for Davening.

Opinion of Beir Heiytiv: The Beir Heiytiv 18:4 writes in the name of the Lechem Chamudos Tzitzis 1:3 that one is not to say a blessing when wearing a Tallis for Kavod. The Biur Halacha ibid learns from here that he is also of the opinion that a blessing may not be recited for Kavod purposes, as rules the Shaareiy Efraim. However, the Ketzos Hashulchan 7 footnote 28 negates this explanation of the Beir Heiytiv by the Biur Halacha ibid, as in truth the Lechem Chamudos is referring to a Chazan who is wearing the Tallis after Maariv, and that is why a blessing is not recited.

[7] The reason: As perhaps wearing it temporarily for a few mere moments for Kavod is not considered a real “wearing” which the Torah obligates in Tzitzis. [Shaar Efraim ibid] Alternatively, the reason is because Mitzvos need Kavana and when one wears the Tallis for Kavod purposes the Kavana is lacking. [Biur Halacha ibid]

[8] Shaareiy Efraim and Biur Halacha ibid; Koveitz Mibeis Levi 6:58; Piskeiy Teshuvos 14:8

[9] Elya Raba 14:6 in name of Mordechai 950; P”M 14 A”A 6; M”B 14:7; Birchas Habayis 37:18; Chesed Lealafim 14:6; Derech Hachaim 9; Kitzur SHU”A 9:11; Mateh Efraim 581:14; Aruch Hashulchan 14:10; Toras Chaim Sofer 14:14; Ketzos Hashulchan 7:9; Ben Ish Chaiy Lech Lecha 5; Kaf Hachaim 14:15

[10] The reason: As the congregation purchased the public Tallis for the sake that it be considered the property of each Jew when he wears it. [M”B ibid]

[11] The reason: As the Tallis of a Shul is considered owned by all Jewry, and hence is obligated in Tzitzis by any Jew who wears it, as he owns a part in the Tallis, and it thus similar to a Tallis of joint ownership. [M”B ibid] Thus, a blessing must be recited even if one has intent not to acquire it, as the Tallis is already his. [Har Tzevi 1:17]

[12] All Poskim ibid

[13] So is the widespread custom as can be witnessed, and so writes: Halichos Shlomo 3:12; Mishneh Halachos 9:234; Piskeiy Teshuvos 14:7

The reason: As some Poskim rule one may not recite a blessing when wearing a Tallis for Kavod purposes, as he is not wearing it for the sake of the Mitzvah. [ibid]

[14] Shaareiy Efraim and Biur Halacha ibid; Koveitz Mibeis Levi 6:58; Piskeiy Teshuvos 14:8

[15] Shaareiy Efraim 10:11; Biur Halacha 14:3 “Sheila”; Pashut, as all the Poskim ibid require a blessing to be said on the Shul’s Tallis and hence one should avoid the situation if possible.

[16] See Piskeiy Teshuvos 14:7