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==Tallit Katan== | ==Tallit Katan== | ||
# | # 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.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref> | ||
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref> | # The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref> | ||
# 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".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> 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. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha. | # 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".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> 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. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha. | ||
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* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn. | * The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn. | ||
* 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> According to Sephardic practice, throughout this procedure, the head, neck and chin should be covered while leaving the face completely exposed.<ref>Yechave Daat 5:1, Halacha Berura 8:24</ref> Ashkenazim do cover the face.<ref>Mishna Berura 8:4 writes to cover up to one's mouth</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 Middle Eastern Jews such as Syrians and Iraqis.< | ## 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 Middle Eastern Jews such as Syrians and Iraqis.<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. see also Halacha Berura 8:9</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> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br | ## 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> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter.<br br> | ||
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref> | Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref> | ||
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<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> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref> | ## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<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> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref> | ||
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===How the Tallit is Worn=== | ===How the Tallit is Worn=== | ||
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]] | [[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> | #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, Halacha Berura 8:9 </ref> | ||
#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.<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. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref> | #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.<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. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref> | ||
===Wearing the Tallit like a Scarf=== | ===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, | #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, Mishna Brurah 8:3, Kaf Hachaim 8:9 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. [https://www.sefaria.org.il/Nehar_Misrayim.1.4?lang=bi Nehar Mitzrayim] writes about the prevalence of wearing it in that fashion, but emphasizes that you must at the very least wrap it around you properly and put two strings in front and two behind after reciting the beracha before folding it back to over your neck. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref> Since one is not fulfilling his obligation, his beracha would be in vain.<ref>Yechave Daat 5:1, Halacha Berura 8:9 </ref> | ||
===Reciting Pesukim after Putting on the Tallit=== | ===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> | # 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> | ||
# | # Many have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> 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.<ref>See Kaf Hachaim 8:8. Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10 records this as the practice of Moroccans. Chacham Ovadia Yosef would meditate upon these pesukim but not recite them aloud (see Yabea Omer 7:1 and Halichot Olam 1:Bereishit Halacha 3</ref> | ||
===Standing=== | ===Standing=== | ||
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===Shehecheyanu=== | ===Shehecheyanu=== | ||
#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref> | #If one buys a new Tallit, a [[Shehecheyanu]] is recited.<ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after,<ref>Mishna Brurah 22:3 </ref> Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref> | ||
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> | #The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> | ||
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref> | #One should recite the bracha on a new Tallit Katan if it brings one joy.<ref>Ben Ish Chai Bereishit Halacha 7. </ref> | ||
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref> | #If one places new strings on an old garment a [[Shehecheyanu]] is not recited.<ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref> | ||
#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]]. <ref>Sh"t Yechave Daat 2:31 </ref> | #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]].<ref>Sh"t Yechave Daat 2:31 </ref> | ||
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref> | #[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref> | ||
=== A Silver Atara === | |||
[[File:330px-Rav_Mordechai_Eliyahu.jpg|right|100px]] | |||
# 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.<ref>Aruch Hashulchan 8:10 writes that some people mistakenly think that the main mitzvah is the part of the tallit that is worn over one's head. However, in truth the part of the tallit that is drapped over the body is the main part of the tallit. To avoid this mistake, Aruch Hashulchan advises against having a silver band on top of a tallit so as not to give extra importance to the top of the tallit. Piskei Teshuvot (8 fnt. 121) quotes the Artzot Hachayim who didn't like the practice of having a silver atara. He writes that to avoid this question some people put a silver band on top and the middle of the tallit. Igrot Moshe OC 5:20:3 writes that there's no reason to be strict to avoid wearing a silver band on top of a tallit. Mishna Halachot 18:15 also indicates that it is a nice thing to have a silver atara and not a problem. Rav Mordechai Eliyahu used to wear a silver atara when being a sandak at a brit milah (Chut Hameshulash p. 19 fnt. 47). Rav Chaim Kanievsky (Daat Noteh 2:78) holds that it is a fine practice to wear a silver atara on a tallit. There he explains that it isn't a binding family minhag if someone's father wore a tallit with or without a silver atara. If someone did it is merely that they did so in order to beautify the mitzvah but not because it is a minhag. [https://www.yutorah.org/sidebar/lecturedata/1035044/Mishna-Berurah-#9%E2%80%949:6%E2%80%9311:1%E2%80%94Tzitzis-on-Different-Types-of-Begadim,-Niputz-Lishma Rav Hershel Schachter (Mishna Brurah 9:6 min 16)] concludes that a person should not wear a silver atara unless his tallit has an atara on top and also an atara in the middle of the tallit. </ref> | |||
# 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.<ref>Ben Ish Chai (Beresheet, Shana Rishona, n. 8)</ref> | |||
#The minhag is to wear a tallit with an atara made of cloth.<ref>Mishna Brurah 8:9. Chut Hameshulash p. 19 quotes Rabbi Eli Mansour and Chacham Baruch that the Syrian minhag was specifically to have a tallit with a cloth atara and not a silver one. </ref> This was also the practice of Rav Ovadia Yosef and Rav Yom Tov Yedid.<ref>Chut Hameshulash p. 19. This can be observed from [https://www.yeshiva.org.il/wiki/index.php/%D7%94%D7%A8%D7%91_%D7%A2%D7%95%D7%91%D7%93%D7%99%D7%94_%D7%99%D7%95%D7%A1%D7%A3 pictures of Rav Ovadia].</ref> Indeed, this is the minhag of the world.<ref>Chut Hameshulash p. 29. This is in opposition Rabbi Yitzchak Abadi (Or Yitzchak 1:9, cited by Chut Hameshulash) that a person should have a tallit with no atara (even from cloth) at all. </ref> | |||
#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.<ref>Sh"t Maamar Mordechai 4:46 (v. 4 p. 179)</ref> | |||
#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).<ref>Nishmat Shabbat 1:277</ref> | |||
==Links== | ==Links== | ||
