Tzitzit: Difference between revisions
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→Tallit Gadol
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* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal. | * What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal. | ||
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref> | * The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref> | ||
## 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.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Syrian Jews.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia.</ref> | ## 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.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Syrian Jews.<Ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice.</ref> | ||
## 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.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> | ## 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.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> | ||
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> | ## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> | ||
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[[Image:Atifa2.png|thumb|right|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]] | [[Image:Atifa2.png|thumb|right|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]] | ||
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref> | # While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref> | ||
## 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]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5</ref> | ## 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]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref> | ||
===How the Tallit is Worn=== | |||
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]] | |||
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4 </ref> | |||
#There is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried person shouldn't do so. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons.</ref> | |||
===Wearing the Tallit like a Scarf=== | |||
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, and Mishna Brurah 8:3 agree.</ref> | |||
===Reciting Pesukim after Putting on the Tallit=== | |||
# 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.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref> | |||
===Standing=== | ===Standing=== | ||
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref> | #The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref> | ||
===Text of the Bracha=== | ===Text of the Bracha=== | ||
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#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. | #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. | ||
#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. | #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. | ||
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===If One Forgot to Make the Bracha Before Putting It On=== | |||
# | #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.<ref>Shulchan Aruch O.C. 8:10 </ref> | ||
===When Should It Be Removed=== | ===When Should It Be Removed=== | ||
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref> | #The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref> | ||
===When Putting It Back On Needs a Bracha=== | ===When Putting It Back On Needs a Bracha=== | ||
#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.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref> | #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.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref> | ||
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref> | #If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref> | ||
===Pesukim on the Tallit=== | |||
===Embroidering Pesukim on the Tallit=== | |||
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, 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.<ref>Kaf Hachayim 24:24 </ref> | #One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, 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.<ref>Kaf Hachayim 24:24 </ref> | ||
