When is a New Bracha Required on a Tallis
Q. On Rosh Chodesh as I was taking off my Tefillin before Musaf, I forgot that it was Rosh Chodesh and also took off my Tallis to put away. When putting on my Tallis again, do I need to make a new Bracha or not?
A. The question here is whether removing one’s Tallis constitutes a Hefsek (interruption) to the Mitzvah, thereby requiring a new Bracha when you put on the Tallis once again.
The same question would arise when taking off one’s Tallis to go to the bathroom or temporarily leaving Shule. Another similar case would be during the break on Yom Kippur etc.
The Rishonim
The Beis Yosef[1] quotes the Agur[2] who writes; Mahar”i Mulin was asked whether one who removes their Tallis on leaving Shule is required to make a new Bracha when they return and put the Tallis on again. He responded that the Mahara”m requires a new Bracha whereas the Mahara”ch makes a distinction; if he was still wearing a Tallis Katan (Tzitzis), no new Bracha is required. If he was not wearing a Tallis Katan, a new Bracha is required over the Tallis Gadol.
There are different approaches in learning case discussed by the Agur. This results in divergent approaches in Halocha L’maaseh.
The Approach of the Beis Yosef
The Beis Yosef understands the case of the Agur to be where one had intention to put the Tallis back on immediately. The Beis Yosef paskens like the Mahara”m that a new Bracha is required. This is the psak of the Shulchan Aruch[3]. The Gr”a also rules like the Mechaber. The rationale is that the mere removing of the Tallis constitutes a Hefsek[4]. The intention is irrelevant.
The Approach of the Ram”o
The Ram”o[5] understands the case of the Agur as being where one did not have intention to put the Tallis back on immediately. Only in this case does the Mahara”m require a new Bracha. (What is considered immediately is not clearly defined).
If one did have intention to put the Tallis back on immediately, no new Bracha would be required. This is the opinion of the Tur[6]. The rationale is that since one intended to put the Tallis on again, the removing of the Tallis does not constitute a Hefsek. This is true even if one changed rooms in between[7].
The Ram”o then writes another opinion that there are those who say that only when one is still wearing a Tallis Katan is no Bracha required. This is the opinion of the Mahara”ch. According to the Ram”o’s understanding of the case, this will apply even if one did not intend to put the Tallis back on i.e. the intention is irrelevant[8]. The wearing of the Tallis Katan ensures that there is not a Hesach Hadaas from the Mitzvah.
The Approach of the Magen Avraham
The Magen Avraham[9] limits the case of the Maharach’s leniency when wearing a Tallis Katan to a case of Stam i.e. where there was no specific intent to either put the Tallis back on, or a specific intent not to put the Tallis back on. Because he is still wearing a Tallis Katan, he is deemed not to have had Hesach Hadaas from the Mitzvah of Tzitzis and no Bracha is required.
According to the Magen Avraham, if one specifically intended not to put the Tallis back on immediately and one changes their mind, a new Bracha would be required even if one was wearing a Tallis Katan. Conversely, if one did intend to put the Tallis back on immediately, no new Bracha would be required even if not wearing a Tallis Katan. This is also the view of the Bach.
Psak of Shulchan Aruch Harav
In his Shulchan Aruch[10], the Alter Rebbe paskens like the Magen Avraham. This is also appears to be the psak of the Mishna Berura[11].
The Mishna Berura adds that if one removes their Tallis Stam (without intention as described above) in the middle of davening, it is treated as though they had intention to put the Tallis back on. This is because they were aware that there is still more davening remaining and that a Tallis would be worn. Therefore no new Bracha would be required even if not wearing a Tallis Katan.
(The same however cannot be said in the case of our question where one forgot about Musaf).
He further writes that if one folded up the Tallis and put it back into the bag, it is considered as though the Tallis was removed with the intention of not wearing it again (and new Bracha would always be required), not a case of Stam.
The Alter Rebbe’s Siddur
In his siddur[12], the Alter Rebbe reverses his psak on this issue. Chabad Chassidim follow the rulings of the Siddur as the final authority over the the ruling in the Shulchan Aruch Harav.
He writes that even if one specifically intended not to wear the Tallis immediately, as long as they are wearing a Tallis Katan, no new Bracha will be required. This follows the Ram”o’s understanding of the opinion of the Mahara”ch.
Even this only applies if the Tallis is put on within a few hours[13] (כמה שעות). If the Tallis is put back on after a few hours (and even if this was the original intention[14]) a new Bracha is required even if one was wearing a Tallis Katan. The lapse of time automatically creates Hesach Hadaas.
Our Case
Removing the Tallis before Musaf would be considered as having intention not to put the Tallis on again. Accordingly, according to the Alter Rebbe in the Siddur, if you were wearing Tzitzis, no new Bracha is recited. According to the Magen Avraham and Mishna Berura a new Bracha would be required.
Note: The cases where a new Bracha is not requires only applies when putting on the same Tallis again. If a different Tallis is used a new Bracha would be required according to all authorities as this was not covered by the original Bracha.
The above does not necessarily apply where one’s Tallis falls off by itself.
If one intended to put the Tallis back on immediately but was delayed and only came back a few hours later, a new Bracha is also required.
____________________
[1] OC Siman 8
[2] Siman 35 as quoted in Beis Yosef OC 8
[3] OC 8:14. See Yalkut Yosef Hilchos Tzitzis that since the majority of poskim do not rule like the Mechaber, a new Bracha should not be made (even for Sefardim) when one did intend to put the Tallis on immediately. This is because of a Safek Bracha.
[4] See Mishna Berura 8:36
[5] OC 8:14
[6] Beginning of OC Siman 8
[7] See Mishna Berura 8:37, Magen Avraham 8:18 and Shulchan Aruch Harav 8:23
[8] This is how the Ram”o is understood by the Ta”z OC 8:13. Note that the Ta”z himself learns that the Mahara”ch works in conjunction and adds to the view of the Mahara”m i.e. one needs both the intention to put the Tallis on again and is wearing a Tallis Katan. If one of the 2 conditions is missing, a new Bracha is required.
[9] OC 8:19
[10] OC 8:33-35
[11] OC 8:38.
[12] End of Hilchos Tzitzis ד“ה הפושט. See Piskei Dinim Tzemach Tzedek OC page 2:3
[13] For a discussion on the intention of “a few hours” and how this compares to other Mitzvos, see Igros Kodesh Volume 3 page 210.
[14] See Piskei Teshuvos 8:27 who writes that if one did intend to put on the Tallis at a specific time, even if after a few hours, no new Bracha would be required (quoting Nishmas Adam).
A. The question here is whether removing one’s Tallis constitutes a Hefsek (interruption) to the Mitzvah, thereby requiring a new Bracha when you put on the Tallis once again.
The same question would arise when taking off one’s Tallis to go to the bathroom or temporarily leaving Shule. Another similar case would be during the break on Yom Kippur etc.
The Rishonim
The Beis Yosef[1] quotes the Agur[2] who writes; Mahar”i Mulin was asked whether one who removes their Tallis on leaving Shule is required to make a new Bracha when they return and put the Tallis on again. He responded that the Mahara”m requires a new Bracha whereas the Mahara”ch makes a distinction; if he was still wearing a Tallis Katan (Tzitzis), no new Bracha is required. If he was not wearing a Tallis Katan, a new Bracha is required over the Tallis Gadol.
There are different approaches in learning case discussed by the Agur. This results in divergent approaches in Halocha L’maaseh.
The Approach of the Beis Yosef
The Beis Yosef understands the case of the Agur to be where one had intention to put the Tallis back on immediately. The Beis Yosef paskens like the Mahara”m that a new Bracha is required. This is the psak of the Shulchan Aruch[3]. The Gr”a also rules like the Mechaber. The rationale is that the mere removing of the Tallis constitutes a Hefsek[4]. The intention is irrelevant.
The Approach of the Ram”o
The Ram”o[5] understands the case of the Agur as being where one did not have intention to put the Tallis back on immediately. Only in this case does the Mahara”m require a new Bracha. (What is considered immediately is not clearly defined).
If one did have intention to put the Tallis back on immediately, no new Bracha would be required. This is the opinion of the Tur[6]. The rationale is that since one intended to put the Tallis on again, the removing of the Tallis does not constitute a Hefsek. This is true even if one changed rooms in between[7].
The Ram”o then writes another opinion that there are those who say that only when one is still wearing a Tallis Katan is no Bracha required. This is the opinion of the Mahara”ch. According to the Ram”o’s understanding of the case, this will apply even if one did not intend to put the Tallis back on i.e. the intention is irrelevant[8]. The wearing of the Tallis Katan ensures that there is not a Hesach Hadaas from the Mitzvah.
The Approach of the Magen Avraham
The Magen Avraham[9] limits the case of the Maharach’s leniency when wearing a Tallis Katan to a case of Stam i.e. where there was no specific intent to either put the Tallis back on, or a specific intent not to put the Tallis back on. Because he is still wearing a Tallis Katan, he is deemed not to have had Hesach Hadaas from the Mitzvah of Tzitzis and no Bracha is required.
According to the Magen Avraham, if one specifically intended not to put the Tallis back on immediately and one changes their mind, a new Bracha would be required even if one was wearing a Tallis Katan. Conversely, if one did intend to put the Tallis back on immediately, no new Bracha would be required even if not wearing a Tallis Katan. This is also the view of the Bach.
Psak of Shulchan Aruch Harav
In his Shulchan Aruch[10], the Alter Rebbe paskens like the Magen Avraham. This is also appears to be the psak of the Mishna Berura[11].
The Mishna Berura adds that if one removes their Tallis Stam (without intention as described above) in the middle of davening, it is treated as though they had intention to put the Tallis back on. This is because they were aware that there is still more davening remaining and that a Tallis would be worn. Therefore no new Bracha would be required even if not wearing a Tallis Katan.
(The same however cannot be said in the case of our question where one forgot about Musaf).
He further writes that if one folded up the Tallis and put it back into the bag, it is considered as though the Tallis was removed with the intention of not wearing it again (and new Bracha would always be required), not a case of Stam.
The Alter Rebbe’s Siddur
In his siddur[12], the Alter Rebbe reverses his psak on this issue. Chabad Chassidim follow the rulings of the Siddur as the final authority over the the ruling in the Shulchan Aruch Harav.
He writes that even if one specifically intended not to wear the Tallis immediately, as long as they are wearing a Tallis Katan, no new Bracha will be required. This follows the Ram”o’s understanding of the opinion of the Mahara”ch.
Even this only applies if the Tallis is put on within a few hours[13] (כמה שעות). If the Tallis is put back on after a few hours (and even if this was the original intention[14]) a new Bracha is required even if one was wearing a Tallis Katan. The lapse of time automatically creates Hesach Hadaas.
Our Case
Removing the Tallis before Musaf would be considered as having intention not to put the Tallis on again. Accordingly, according to the Alter Rebbe in the Siddur, if you were wearing Tzitzis, no new Bracha is recited. According to the Magen Avraham and Mishna Berura a new Bracha would be required.
Note: The cases where a new Bracha is not requires only applies when putting on the same Tallis again. If a different Tallis is used a new Bracha would be required according to all authorities as this was not covered by the original Bracha.
The above does not necessarily apply where one’s Tallis falls off by itself.
If one intended to put the Tallis back on immediately but was delayed and only came back a few hours later, a new Bracha is also required.
____________________
[1] OC Siman 8
[2] Siman 35 as quoted in Beis Yosef OC 8
[3] OC 8:14. See Yalkut Yosef Hilchos Tzitzis that since the majority of poskim do not rule like the Mechaber, a new Bracha should not be made (even for Sefardim) when one did intend to put the Tallis on immediately. This is because of a Safek Bracha.
[4] See Mishna Berura 8:36
[5] OC 8:14
[6] Beginning of OC Siman 8
[7] See Mishna Berura 8:37, Magen Avraham 8:18 and Shulchan Aruch Harav 8:23
[8] This is how the Ram”o is understood by the Ta”z OC 8:13. Note that the Ta”z himself learns that the Mahara”ch works in conjunction and adds to the view of the Mahara”m i.e. one needs both the intention to put the Tallis on again and is wearing a Tallis Katan. If one of the 2 conditions is missing, a new Bracha is required.
[9] OC 8:19
[10] OC 8:33-35
[11] OC 8:38.
[12] End of Hilchos Tzitzis ד“ה הפושט. See Piskei Dinim Tzemach Tzedek OC page 2:3
[13] For a discussion on the intention of “a few hours” and how this compares to other Mitzvos, see Igros Kodesh Volume 3 page 210.
[14] See Piskei Teshuvos 8:27 who writes that if one did intend to put on the Tallis at a specific time, even if after a few hours, no new Bracha would be required (quoting Nishmas Adam).