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8 ‎[1] Immediately after hand washing he should wrap himself in tzitzit while standing. The geonim explained the order of wrapping as being like that of the Ishmaelites, which is complete wrapping. The master of the Ittur wrote that we do not require such an extent, but rather like the way people who wear coverings and engage in their work; sometimes with a covered head and sometimes with an uncovered head. The manner of wrapping: its width is a man’s height. He places two tzitzit before him and two tzitzit behind him, so that he is surrounded with mitzvot, and he covers his head in order that he not be of uncovered head. He should recite the blessing ‘to be wrapped in tzitzit.’ It is called a tzitzit on account of the threads which separate from it, as is written "He took me by the tzitzit on my head." Accordingly, he needs to separate them one from another. He should truly intend with his wrapping that God commanded him to wrap in order that he be reminded to perform all of His commandments. He should examine the tzitzit prior to this that they be complete, for if one of them had been ruined, it is a vain blessing. And should he wish to wrap himself immediately upon arising in order that he not walk four cubits without a tzitzit or where he has a tzitzit on his garment, he is able to don it immediately without a blessing and when he washes his hands he should clutch the tzitzit and recite the blessing ‘to wrap in a tzitzit.’ Or, if he should wrap himself afterward in another tallit, he should recite the blessing over it and intend to also exempt that which he has already put on. If he has many garments of four corners, they are all subject to tzitzit. If he wears them simultaneously, one blessing is sufficient for them. If he makes a division between them, he needs to recite a blessing on every single one. Therefore, one who is accustomed to wrapping in the synagogue in a large tallit needs to recite a blessing over it, even though he recited a blessing over the smaller tallit which he had already put on. If he removed his tallit, and did not have it in mind to put it on immediately, when he goes back and puts it on he needs to recite a blessing. But if he had it in mind to put it on immediately, such as where he removed it in order to go into the bathroom, in such a case I am in doubt as to whether he needs to recite a blessing, for there is a basis for interpreting either way, for it is possible to say that since we have derived all of the instruction (concerning tzitzit) from tefillin, and for tefillin, every time that one handles them, he recites a blessing, meaning if they moved from their position and he handles them to return them to their position, if so, all the more so here should he recite a blessing. However it is possible to say that it is different there (in the case of tefillin), for they moved from their position and he did not know that they were not in their position. But if he moved them from their position knowingly to return them immediately, there too he would not need to recite a blessing; my opinion inclines to this. One who sleeps in his tallit at night does not need to recite a blessing on it in the morning.
Version: Sefaria Community Translation
Source: https://www.sefaria.org
License: unknown