Tzitzit

Tzitzit or Tzitzis (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit (prayer shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

The tzitzit of one corner of a Tallit

The Obligation

Source for the Requirement

1. There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears. This obligation extends to any garment with at least four corners, for instance, a five or six cornered garment. On such garments with more than four corners, one should only attach Tzitzit to four of the corners. The corners chosen should be the corners that are the farthest away from each other. However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.
2. Technically, there is no obligation to wear a four cornered garment in the first place. Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day. Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.

Kavana

1. One should have in mind that he is wearing Tzitzit in order to remember and fulfill all 613 commandments. If one only had the basic kavana to fulfill this mitzva, without the additional thought of remembering all 613 mitzvot, he has nevertheless fulfilled his obligation.

Adults

1. The obligation applies to all Jewish men age 13 and older.
2. A blind man is equally obligated, and should recite a bracha. It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.
3. Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva.
4. A mourner is required to wear tzitzit, even on the first day. However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha

Children

1. One should buy a talit katan for a child who has reached the age of chinuch.
2. There are a variety of opinions for the age of chinuch for talit katan
   1. Some say the age of three.
   2. Some say it is six or seven.
   3. Others says that it is nine.
3. Regarding the size, it is proper to get the child a shirt that will cover his head and most of his body, subject to the actual size of that individual child. If it is big enough, the child should be taught to say the beracha. If not, he can wear it without a beracha.

Should a Man who isn't Married Wear a Tallit?

The Sephardic custom is to wear a Tallit Gadol from the age of chinuch in mitzvot. Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.

However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads prayers. Some acharonim quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married. Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

Time Requirements

1. The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit. This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as Misheyakir. There is a wide range of opinions on precisely what time Misheyakir occurs on a perfect day. In Jerusalem it is considered to be 35 minutes before sunrise, 60 minutes before sunrise, and 66 minutes before sunrise. The various opinions would then have to be extrapolated according to the region of the world and time of year. Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.
2. If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn. Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise. However, most modern poskim qualify that one should not rely on these minority opinions unless under “extreme circumstances” and should rather wait at least until the most lenient interpretation of Misheyakir.
3. One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as Misheyakir may one make a bracha.
4. If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.
5. In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them. One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night. In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces and therefore it is praiseworthy to do so.
6. However, one should not wear a Tallit Gadol at night, unless one is the shliach tzibur (cantor) for Maariv and is not wearing an appropriate outer garment (for example a jacket).
7. Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.
8. If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on.

Garment Requirements

Material Requirements

1. Sephardim generally follow the opinion of the Shulchan Aruch who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials.
2. Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation. Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat.
3. Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.
4. Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.
5. Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit. Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather. Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.
6. Tzitzit strings may not be made from stolen material. However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit.
7. For a discussion of using Techelet (blue) strings as Tzitzit see the Techelet page.

Size Requirements

1. There are various opinions as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
   1. 1 amah by 1 amah
   2. 1.5 amot by 1 amah
   3. 1.5 amot by 1.5 amot
   4. 2 amot by 1 amah
   5. There is also an opinion that there is no size requirement at all.

1. Additionally, there are two different opinions for the conversion of one amah, or 6 Tefachim (fists), to modern measurements: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an amah, while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
2. Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah does not include the neck hole in the measurement, while the Chazon Ish does.
3. Halacha Le'Maaseh:
   1. Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 amot by 1 amah. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 amot (37.8") by 1 amah (18.9").
   2. Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 amot (in length) by 0.75 amah (in width) not including the neck hole. Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole.
4. The garment with four corners needs to be open at least a majority of the way up. If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit.

Shoulder Straps and Sleeves

1. The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 Etzba’ot. Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.
2. It is better not to have sleeves on Tzitzit.

Color Requirements

1. Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so. However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases.

Corners

1. In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round.
2. Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.

Examples

T-Shirt Tzitzit

1. It is preferable not to wear the tzitzit on one’s body itself, but some poskim believe it is permitted to do so.
2. If the majority of a garment's side is open then it must have Tzitzit, but if only a minority of a garment's side is open then it is exempt from having Tzitzit. When determining the size of the hole the armhole is considered as though it was closed. If the garment's side is open exactly half way then it is a safek and therefore one should tie Tzitzit on it without a beracha. In such a case one should be careful not to wear the garment on Shabbat without an Eruv.

Other Garments

1. A scarf is exempt from Tzitzit.
2. Towels are exempt from Tzitzit.
3. For several reasons, an apron that one wears during a haircut doesn't need tzitzit.
4. If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha.
5. There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it. Others say that we are not strict in this case and need not be concerned.
6. If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment.
7. One should not make a bracha on a garment that is open only half way on it's sides.

Tying Tzitzit

How to Tie Tzitzit

1. Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.
2. Other opinions of different numbers per section exist as well.
3. Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.
4. If a person winds the tzitzit strings and one of the windings only goes around the other strings half way, initially that should not be counted as a winding but after the fact it is acceptable.
5. For tying methods including techelet visit the Techelet page.

Tying Requirements

Who?

1. Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of chinuch.

When?

1. One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning.

String Length

1. The strings after being tied altogether from the edge of the tzitzit garment to the end of the strings must be 12 fingerbreadths.
2. Ideally, the knots and windings, called gedil (heb. גדיל; trans. strand) should take up 1/3 of the entire length and the part that is hanging, called anaf (heb. ענף; lit. branch), from the end of the knots take up 2/3 of the length.

Maintenance

Checking the Tzitzit

1. One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them.
2. One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha.
3. If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha.
4. One should not miss Tefillah Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing Tefillah Betzibbur.
5. Tzitzit strings which become entangled are still kosher, although it is good to separate them. One should separate the strings of the Tzitzit before making the bracha.however if one is late to shul, then one does not have to.
6. One may untangle Tzitzit on Shabbat, unless they have never been worn before, in which case it would be considered mitaken.
7. One who is travelling and not able to repair one's tzitzit is not required to check them.

If the Strings Ripped

1. If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.
2. If 2 of the 8 strings ripped kdei aniva from right beneath the knots, the Tzitzit are invalid only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (but if you are not sure any 2 rips kdei aniva below the know would invalidate). (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots) (but see below in extenuating circumstances re the defintion of kdei aniva)
3. When a string tears anywhere ABOVE the final knot, the tzitzis become not kosher
4. As to the definition of kdei aniva the amount that is needed to tie a bow kdei aniva is considered by some to be 4 cm. but if the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.
5. If 3 (separate) strings are ripped , even though there is more than kdei aniva left in all strings, Rabbanu Tam holds that it is a pasul. The shulchan aruch holds that's not the halacha but a good stringency. The ramah appears to hold like rabbanu tam but the Mishnah berura/buir halacha appears to put it back like the shulchan aruch.
6. If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.

Laws that Disqualify Tzitzit

1. If the strings of one's Tzitzit tear but an amount of kdei aniva (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit.

1. The Shulchan Aruch brings two opinions regarding where the starting point of kdei aniva needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv.

If the Garments Ripped

1. A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.
2. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.

Washing the Tzitzit and its Garment

1. One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color.
2. One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered.

Sanctity of the Tzitzit

1. One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used.
2. The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact.
3. It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan.
4. One may enter the bathroom while wearing Tzitzit.
5. One should not enter the bathroom with one's Tallit Gadol.
6. It is permitted to enter a bathroom with the Tallit Katan under one's clothing.
7. One should try to prevent one's strings from touching the ground.
8. If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness.
9. As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit.
10. One should not take off their tzitzit when playing ball.
11. Tzitzit strings which are too long shouldn't be cut with a metal blade. They may be cut with ceramic or plastic scissors.
    

Symbolism of Tzitzit

1. The five knots of the Tzitzit represent the 5 books of the Torah.

Tallit Katan

1. Although the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.
2. The tallit katan should be put on in the morning following Netilat Yadayim.
3. Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit". Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. See #Text of Bracha for more about the bracha.
4. It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).

Tuck In or Out

Strings

1. Some Ashkenazim have the minhag to tuck their strings in and others leave them out.
2. The tradition in all Sephardic land for generations has been to wear them tucked in.
3. A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.
4. At a cemetery one must tuck in his strings, as it is לועג לרש, meaning appears like one is scoffing at the dead (Mishlei 17:5), as it expresses that they are poor and exempt from Mitzvot and are not able to fulfill them, while we do fulfill them.

Garment

1. Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments. This is about the actual garment, regarding the strings see above.
2. Regarding wearing the garment on one's skin or on top of an undershirt see #T-Shirt Tzitzit.

If One Wears Multiple Pairs of Tzitzit

1. If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit.

Tallit Gadol

How to Put on the Tallit

Step 1: Holding It Unfolded and Reciting Bracha

1. One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping oneself in the garment.
2. It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.
3. Before reciting the beracha, one should gaze at the strings momentarily.

How the Head is Wrapped

Step 2: Wrapping One's Head Acc to Mishna Brurah

1. The practice is that immediately after reciting the bracha while holding the tallit in one's hand, the tallit should be wrapped around one's head, left there for the time it takes to walk 4 amot, and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote. According to Sephardic practice, throughout this procedure, the head, neck and chin should be covered while leaving the face completely exposed. Ashkenazim do cover the face.
   1. The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah. This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.
   2. There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally. Some Morrocans have this practice.
   3. Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all. This is the Tunisian practice.

Throwing the Strings Over One's Shoulder

Step 2*: Wrapping One's Head Acc to Ben Ish Chai

1. While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.
2. The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 amot. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 amot.

How the Tallit is Worn

Step 3: Wearing the Tallit with a Hood over the Head

1. One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.
2. Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed. Others hold that it isn't necessary to do so. Moroccans have the practice not to cover their heads with the tallit like a hood.

Wearing the Tallit like a Scarf

1. One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other. Since one is not fulfilling his obligation, his beracha would be in vain.

Reciting Pesukim after Putting on the Tallit

1. If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.
2. Many have the custom to recite the pesukim of Tehillim 36:8-11 as follows: מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.

Standing

1. The bracha and the wrapping of the Tallit Gadol should be done standing up. One who recites the bracha or wrapping while sitting has fulfilled his obligation. If one is weak or sick one can recite the bracha and wrap oneself in it while seated.

When Should It Be Removed

1. The Tallit Gadol should be removed after the Tefillin.

Embroidering Pesukim on the Tallit

1. One should not write a pasuk or the bracha on one's Tallit Gadol, but one may keep the Tallit if one got one that had the bracha or pasuk on it, but should be more careful with it.

The Bracha

Text of the Bracha

1. The bracha for a Tallit Gadol is "LeHitatef BeTzitzit". If one mistakenly recited "al mitzvat tzitzit" on tallit gadol he has nevertheless fulfilled his obligation.
2. When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.
3. For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".
4. The text of the bracha of "Al Mitzvat Tzitzit" is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

1. The text of the bracha of "LeHitatef BeTzitzit" is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

1. The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz. Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.

Interruptions between the Beracha and the Wrapping

1. One should not interrupt between reciting the beracha and wrapping in the tallit gadol. If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha. One who has already begun wrappin in the tallit gadol and hears kaddish, kedusha, or anything else that one would be required to answer to, one is permitted to do so.
2. One should not even pause silently. Nevertheless, if one did so, he still does not repeat the blessing.
3. One should not interrupt with a physical activity, such as kissing the the strings or unfolding the Tallit. One who engages in such an activity would not repeat the beracha.

If One Forgot to Make the Bracha Before Putting It On

1. The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.

When Putting It Back On Needs a Bracha

1. If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.
2. If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on.

Borrowed Tallit

1. If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.
2. For the halachot regarding borrowing a tallit, see Borrowing Tallit or Tefillin

Laws regarding the Bracha on Tzitzit

1. One should recite the bracha just before putting on the Tzitzit.
2. If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.
3. If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall.
4. If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on.
5. If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime.

Shehecheyanu

1. If one buys a new Tallit, a Shehecheyanu is recited. There is a split between Ashkenazi poskim as to whether to say the bracha prior to putting on the Tallit or after, Sephardim should say it after.
2. The bracha may be recited as long as someone is still wearing it for their first time.
3. One should recite the bracha on a new Tallit Katan if it brings one joy.
4. If one places new strings on an old garment a Shehecheyanu is not recited.
5. One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a Shehecheyanu.
6. Shehecheyanu should not be recited if one acquired a new Tallit Katan.

A Silver Atara

1. Some people have the minhag to wear a tallit with a silver atara (band) that beautifies the top of the tallit. Others refrain from adding this silver adornment to the tallit because a halachic question with this practice. However, most poskim hold that there's no concern at all with wearing this silver adornment.
2. It is a nice practice to have a collar on top of the tallit that indicates which side is the top so that a person doesn't accidentally wear the tallit upside down. Some poskim hold that it isn't necessary and it is fine to wear a tallit upside down.
3. The minhag is to wear a tallit with an atara made of cloth. This was also the practice of Rav Ovadia Yosef and Rav Yom Tov Yedid. Indeed, this is the minhag of the world.
4. If someone has a silver atara some poskim advise ensuring that it doesn't extend more than a tefach from one's face on Shabbat so as not to create a temporary tent.
5. Some poskim write that if someone has a tallit with a silver atara and another one without an atara, they should wear the one with a silver atara for Shabbat as part of kavod Shabbat (honoring Shabbat).

Links

• Tzitzit on aish.com
• Hilchos Tzitzis by Rav Hershel Schachter