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Hilchos Tzitzis 22 (page 61)


Taking a Talis or Kitel into a Bathroom
Sleeping While Wearing a Talis Koton
Reciting Shehechiyanu on a New Talis

Taking a talis or kitel into the bathroom 

It is permissible to wear a talis koton in the bathroom even when it is worn over other clothing. A talis gadol which is worn only for davening may not be worn in a bathroom. Some poskim permit a kitel to be worn in a bathroom when the wearer is not relieving himself. Other poskim forbid taking it into the bathroom. The white caftan which Yerushalmim and others wear on the Yamim Noraim is considered like regular clothing and may be worn in the bathroom.

(???? ??, ???? ? ??"? ??; ??????? ??????? ????, 8, 10 ??11)

 

 

 

Sleeping while wearing a talis koton 

Some poskim were opposed to wearing a talis koton while sleeping, but the Arizal advocated wearing it even when sleeping at night. Some Poskim understand the Arizal's opinion to be aligned with the Rosh, who holds that day garments worn at night require tzitzis. Other poskim explain that Kabbalistic protective benefits can be derived from wearing it while sleeping, so that even those who hold like the Rambam that day garments worn at night are exempt from tzitzis have a reason for sleeping with them. A third opinion holds that the Kabbalistic benefits are attained even if the garment is a special "night garment" and therefore exempt from tzitzis according to all opinions.

(???? ??, ???? ? ??"? ??; ??????? ??????? ????, 12)

 

 

Reciting shehechiyanu on a new talis 

Someone who acquires a new garment and affixes tzitzis to it recites a shehechiyanu as he would when acquiring any new garment. A shehechiyanu is not recited on the mitzva (i.e. tying the strings or donning the talis), since tzitzis is a constant mitzva. Likewise, someone who acquires tefillin does not recite a shehechiyanu. There is a conflicting opinion among the Acharonim which holds that a person who prepares his own mitzva object (e.g. ties tzitzis or writes tefillin) recites a shehechiyanu on the first use. It is therefore recommended in such situations to recite a shehechiyanu on a new fruit or something else that clearly requires the beracha, bearing in mind to exempt the mitzva object.

(???? ??, ???? ?, ?"? ?, ????"? ?"? ???; ??????? ??????? ????, 1 ??4)



 

 


  • It is considered disgraceful to use items that had been used for mitzvos (such as shofar, lulav and tzitzis) for a mundane purpose if they can still be used for their mitzva.
 
  • According to the Mechaber, items that were prepared - but not used - for a mitzva, or items that had been used and cannot be reused, may be discarded. The Rama adds that according to some poskim, used mitzva items should not be placed in the garbage while other poskim require that they be placed in storage.
 
  • A wearable talis gadol may not be used for other purposes, but a talis koton may be repurposed for a non-offensive use.

 


 

  • Wearing tzitzis in a cemetery or near a corpse


  • The allusions of the strings and knots


  • Grasping the tzitzis during kriyas Shema

 

 

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