תפילה מפגש שנים עשר ושלושה עשר ציצית

(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.

(8) ...One should have this intention in wrapping: That God commanded us to wrap ourselves in it in order to remember all of his commandments and to do them.

(1) Wrap in the ציצית - Immediately after washing hands in order than he shouldn't walk four cubits without ציצית.

(2) Standing - That is to say, the wrapping and the blessing should both be done while standing. [Regarding] the wrapping, as it is written "for you,"... and we learn from here a gezeirah shava (a tradition of a known rule applying to a new case based upon an identical word or phrase in both cases) from Omer as it is also written "for you"... and in the case of Omer it's written: "from when you first put the sickle to the standing grain" and [the sages] expounded [the word בקמה (to the standing grain) to mean] "standing." And [regarding saying] the blessing [while standing], this is because all blessing on mitzvot should be done standing. And this is only l'chatchila (preferably), for after the fact [if it was not done standing] he has fulfilled his obligation for both (ie. the wrapping and the blessing) in any position. Most of the Archronim agreed that preferably he should make the blessing before the wrapping, at the time that he's holding it in his hand and intends on wrapping it, for that is "immediately prior to doing it." And he shouldn't make the bracha while his טלית is still folded, for that is "prior to the prior".

(3) With the head uncovered - Even though we make the blessing "to wrap," covering the body alone is wrapping, and this is essentially the act of wrapping. And travelers who put on the טלית when it's folded and drape it around their necks on their shoulders, they do not fulfill their obligation to wear ציצית this way. For in such a manner, all agree this is not wrapping.

(4) With the טלית - This covering humbles the heart of man and brings one to fear of Heaven. See the Taz, who opines that it's proper to not remove one's kippah from one's head during prayer, even thought one's head is also covered with the טלית. The Bach writes that one must have one's טלית on one's head from the beginning of prayers until the end. At the least, one should stand wrapped for at least the time that it takes to walk four cubits. It's written in the Kavanos of the Arizal: He (ie. the Arizal) would cover the טלית over the תפילין של ראש. See the end of Siman 27, that nevertheless, it should not be completely covered. At the time of wrapping, he [should] cover his head with the טלית until it (ie. the front edge) reaches his mouth, and then he sends all four ציצית to the left side (ie. behind him over his left shoulder) [and pause] for the time it takes to walk four cubits. And afterwards he undoes the wrapping until the תפילין של ראש appears slightly, as we mentioned previously. And then he should arrange each one of the ציצית in its place, as is mentioned in Se'if 4. And this is the wrapping that one fulfills his obligation according to everyone. And not like the custom of some people, that drape the טלית over themselves until their head is at the midpoint of the length of the טלית and then wrap it... for this is not called "wrapping".

(5) Small fringed garments (טלית קטן) - And these are [garments] that have a measurement where a child of 9 years can cover with it their head and the majority [of their body].. and [also where] someone above the age of 13 would not be embarrassed to go out, on an occasional basis, onto the street [while wearing it]. And [this is] as will be mentioned later in Siman 16... See there in Mishna Berurah.

(6) They fulfill our obligation - For nowadays, all our clothing is worn for the purpose of clothing (ie. covering ourselves up), and wrapping is not mentioned in the Torah.

(7) Wrapped - In order to fulfill [the obligation] also according to those who hold that you specifically need wrapping. And it seems that those whose custom it is to not make a blessing at all on the טלית קטן, but rather exempt it with the blessing on the טלית גדול, they do not need at all to wrap in it. And see further in Magen Avraham and in Biur HaGra.

(8) And afterwards - For the main reason to be particular is at the time of wearing it.

(9) ציציות - The custom is to make a "crown" from a piece of silk, as an indicator that those ציציות that are in front should always be in the front. This is like our Sages said: "The plank (in the Mishkan) that merited [to be] in the North, was always in the North." And in the writings of the Arizal, it is written that he (ie. the Arizal) was not particular about this.

(10) בציצית - [It should be vowelized] with a sh'va (":") under the "ב".

(11) With the טלית - And the same law applies to תפילין and all blessings over מצוות.

(12) As one - Meaning, each one is wrapping in their own טלית, but that the wrappings are all happening at the exact same time... as opposed to [if one wrapped] after [the amount of time of] "כדי דיבור" (ie. saying a few words) [passed] from the blessing, it is considered an interruption, and [in that case] each one would have to make their own blessing. And see later in Siman 206, Se'if 3.

(13) And if they wanted - From this wording it sounds like it's better that each one makes their own blessing. And the truth is the opposite, that ideally it is better that one should bless and exempt the others because of "with the multitude of the nation is the glory of the King". And this is as [seen] later in Siman 298, Se'if 14. However, we do not do this in practice nowadays. And it's possible that [the reason] is because not everyone is an expert in having in mind to exempt themselves [with another's blessing] and to exempt others [with their own blessing]. And see [further] in Shaarei Teshuva.

(14) One blesses - And exempts the others, and even if they are experts [at exempting themselves with another's blessing]. As long as the listener has in mind to be exempt and the speaker [has in mind] to exempt [the others]. And not only that, for even if the one making the blessing already fulfilled [the mitzvah] for himself, or if he's not [even] wrapping [himself] at all, he may exempt others with his blessing... for all of Israel are responsible one for the other. However, in [regards to] this there are those that say that one cannot exempt another, except specifically someone who is not an expert. The Pri Megadim wrote: If several people bought new 4 cornered garments, and made ציצית for them, and they did not make a שהחיינו [blessing on it], they should bless when they first wrap in it as is explained in Siman 22... Even though one could make the blessing of להתעטף for others, but [regarding] the blessing of שהחיינו - each one makes their own blessing.

(15) Answer Amen - Even though without this (meaning even in a regular case where one hears a blessing of another), one must answer Amen after every blessing [that they hear], nevertheless [regarding] this [person] that wants to fulfill [his obligation by hearing it from another] - the obligation [to answer Amen] is even greater... for he shows with this, in actuality, that he is having in mind to exempt himself with this (ie. the other persons blessing). However, after the fact, even if he did now answer Amen, he has fulfilled his obligation. And this is like [what is written] later in Siman 213, Se'if 2.

(16) Rather wearing - And the blessing is להתעטף, for the [proper] text of the blessing is that, just like [the blessing of] לישב בסוכה.

(17) And it should not be changed - This is [regarding] our טלית קטן, that we do not wrap in it. But [regarding] a טלית קטן that one does wrap in, as is explained in Se'if 3, one may optimally make the blessing of להתעטף. And after the fact, if one made the blessing להתעטף on any טלית קטן, or if one made the blessing על מצוַת ציצית on a טלית גדול, he has fulfilled his obligation. And [you should] know, that one should not make the blessing on a טלית קטן until it has at least a length of three fourths of a cubit on each side... and the hole that's around the [person's] neck does not count towards the measurement. And also that the majority of it should be open. And people that are careful are accustomed [to wear a טלית קטן with a measurement of] a cubit in front of them and a cubit behind them. And see in Mishna Berurah and Biur Halacha in Siman 16 what I wrote additionally there regarding this.

(18) One from the other - Each string [should be] on it's own, that they shouldn't be stuck one to the other. And if he is delayed in coming to shul, and on account of this (ie. his separating the strings) [it will cause him to] lose out on praying with the congregation, the Magen Avraham wrote that [in that case] one does not need to be particular about this. And see [further] in the Biur Halacha. The Arizal wrote: [the word] ציצת is an acronym for צדיק (a righteous person) יפריד (separates) ציציותיו (his ציצת strings) תמיד (always).

(19) One should have in mind when wrapping - And this is besides (ie. in addition to) the intention that one needs to have in mind when wearing [the ציצית] to fulfill the מצוה of ציצית. And the Ba"ch wrote that the same law applies to תפילין and סוכה: Even though by other מצוות he fulfills his obligation even if he did not have any intentions, except that he is doing this מצוה for the sake of Hashem that commanded [us] to do it... but these [3 מצוות] are different. For regarding ציצית it is written "in order that you remember", and regarding תפילין [it is written] "in order that Hashem's Torah be in your mouth", and regarding סוכה [it is written] "in order that future generations may know". Nevertheless, it seems that this is all [the] optimal [way] in order to fulfill the מצוה in it's [most] complete way. But after the fact, even if he did not have in mind by all these [3 מצוות], to only [have in mind to] fulfill the positive commandment, he fulfills his obligation. And afterwards I found in Pri Megadim in Siman 25 that he wrote similarily (And it's also inferred in Olat Tamid and in the Biur HaGra, that even by ציצית, having the intention is not a hindrance [to fulfilling one's obligation of the מצוה].

(20) One should check - It's inferred from the words of the Ba"ch and Eliyah Rabbah that also on שבת one should check his טלית. And see [further] in Siman 13 in the Biur Halacha [3].

(21) The strings of the ציצית - One also needs to check them higher up at the place of the hole of the טלית (ie. the hole where the strings are inserted into the garment) until the knot... for there it is invalid even if one string was cut. And see [further] in Biur Halacha [4].

(22) In vain - Even though without this (ie. without checking the strings) there is a concern for the [following] prohibition: that he will wear a four cornered garment without ציצית... nevertheless, we establish that there is a presumption that it (ie. the garment) was valid; [But] only because of the stringency of [the prohibition of] "You shall not swear falsely [by the name of the LORD your God]" which exists on a blessing made in vain, they were stringent that one should check them. According to this, one who is wearing multiple garments that have ציצית only needs to check one of them, since only one blessing is made over all of them. However, the later authorities wrote that one needs to check them all: Firstly, because we don't rely on a presumption in a place (ie. situation) where you are able to clarify [the matter]; And additionally, [in this case] it is an inferior presumption... for strings are easily severed. Therefore, one must check [them] everyday in the morning when he wears them... and then, even when he removes them and takes his mind off of them... even though he is required to make a blessing on them when he wears them again... even so, he is not required to check them again for in a short span of time like this they are not normally severed and we can rely on the presumption. And even in the morning... if by checking [his ציצית] he will miss out on praying with the congregation, or if he got called up to the Torah... he may wear his טלית without checking it. And this is when he knows that the strings were intact the day before. Nevertheless, it is proper for him to check them as much as possible. And if he borrowed a טלית from someone else to go up to the Torah, [in which case] our custom is to not make a blessing on it (ie. we don't make a blessing on a טלית when getting called up to the Torah), he does not need to check it at all [and see further in Biur Halacha[5]]. And if he checked the טלית when he removed it and placed it in its pouch, he does not need to check it again tomorrow when he wraps in it.

(23) He should touch his ציצית - Because [by doing] this it's considered somewhat as if he just put it on at that moment. And even though we establish by all מצוות that one needs to make the blessing immediately preceding it... here it is different, since he was not fitting for it.

(24) And have it mind to exempt - And this is the custom nowadays, to make the blessing on the טלית גדול and have in mind to exempt with it the טלית קטן. And this way is much better than what is practiced by some people ... that they make a blessing on the טלית קטן, and right after make the blessing on the טלית גדול... for they cause a blessing that is not needed. And furthermore, even if they would wait a long time between the טלית קטן and the טלית גדול... there are many times that it (the טלית קטן) is not fitting to make a blessing on... [for example] that the majority of it was not opened up , or it was smaller than the [minimum] measurement which is explained later in Siman 16, or if he slept in it at night; As is [mentioned] later in Siman 16 in Mishnah Berurah.

(25) Over his clothing - And in כתבים it is brought that a טלית קטן [should be worn] under his clothing. And the Magen Avraham wrote, that in any case, the ציצית [strings] need to be outside, and not like those that tuck them into the corners. However, the people that go/work amongst the non-Jews fulfill their obligation with that (ie. tucked in the corners). Nevertheless, at the time of [making] the blessing, they should be exposed [for the amount of time it takes to walk] four cubits.

(26) See them - Like it is written "And you shall see it and remember" etc. And those people that put the ציצית into their pants, not only do they hide their eyes from (ie. ignore) what is written "And you shall see it and remember" etc... they also disgrace the mitzvah of השם יתברך, and they will have to make a reckoning over this. And this that they say that [they must do that because] they go amongst the non-Jews, for that it would be enough to tuck the ציצית into the corner. And if they had some gift from a king of flesh and blood which had the name of the king engraved in it... how much would they adorn themselves in front of other people constantly?; How much more so by ציצית, which is an allusion to the name of the King of all Kings, the Holy One Blessed Be He. And as is seen later in Siman 24, Se'if 5 - How honorable is the man who carries His Name on him! And חז"ל said: "One who is careful with the מצוה of ציצית, he merits to see the Face of the שכינה". And it is inferred from the verses, that they Jews that are remaining at the time [of redemption] will be found with this מצוה, as it is written: "And ten men from nations of every tongue will take hold of every Jew by a corner of his cloak" etc (Zechariah 9, 23). And חז"ל said on this (Shabbos 32, 2): Anyone who is careful in performing the מצוה of ציצית merits that two thousand eight hundred servants will serve him [in the World-to-Come]".

(27) All of them are obligated - Meaning to say, if he wore them all. But if they are sitting in their drawer/chest - they are exempt... for we established that ציצית are an obligation on the person and not an obligation on the object... as is [written] later in Siman 19.

(28) Makes an interruption between them - Meaning, a long interruption which is in the category of "removal of thought" (ie. taking ones mind off of it. But [regarding] a short interruption, the Magen Avraham and the other later halachic authorities ruled later in Siman 206 that not speaking is not considered an interruption after the fact... even if he waited much longer than [the amount of time called] "כדי דיבור" (the amount of time it take to say "shalom alecha rebbi"). And [regarding] if he spoke between them... if his speaking was for the sake/purpose of the wearing [the ציצית]... for example, if he said: "Bring me a [ציצית] garment to wear" or [something] similar... then it's obvious that he does not need to go back and bless again. But if [he spoke] not for the sake of the wearing, there are [varying] opinions amongst the halachic authorities. The opinion of the Mechaber (Shulchan Aruch) later in Se'if 13 and the Magen Avraham and many of the later authorities [see the Shach - Yoreh Deah in Siman 19, Se'if Katan 7] are like the halachic authorities [that hold] that any speaking is in the category of interruption regarding this. But there are some later authorities that rule that since there some that hold regarding this that one does not need to go back and bless, that it is like one who spoke in the middle of a meal... that it's better that one not enter [into a situation] of a doubtful blessing (ie. there's a doubt if the blessing needs to be made again). And the Pri Megadim concurs with this. Therefore, every man should be careful to not speak (between the ציצית). And if he did speak, he does not go back and bless again. And certainly he should careful to not make a long interruption... for it is prohibited to cause [a situation where one will need to make] a blessing that is not necessary... And this is [as is seen] later in Siman 215.

(29) He didn't have in mind - Meaning to say, that he didn't have in mind explicitly (that his blessing should count for all of them), just that he blessed in general.

(30) It's as if an interruption was made - From the fact that he (the Mechaber) was not specific, it's inferred that he's referring to even [a case] where all the four cornered garments were placed in front of him at the time he made the blessing... and even there he would have to go back and bless again... for it proves that he usually only wears one (since he didn't have them all in mind)... and therefore without specifying, his blessing does not count for them all... for it is like he just decided [on a whim] (to wear more than one)... unless he had them in mind explicitly. And the same rule applies if he made the blessing of "על מצוַת" on his טלית קטן, as is our practice, and immediately after took (wore) his טלית גדול... if he had in mind explicitly to exempt it with his "על מצוַת" [blessing], then he does not need to go back and bless; But [if he made the blessing] in general (ie. without having in mind explicitly), he goes back and blesses again... for [when done] generally he only has the טלית קטן in mind when he makes the "על מצוַת" blessing. Nevertheless, ideally one should be careful not to make a blessing on the טלית קטן if he plans to wear the טלית גדול right after, for he is causing an unnecessary blessing [to be made]. If one wore a טלית without checking it and found out [after] that it was invalid, or that the ציצית strings became invalid afterwards... and he wears another טלית... he needs to bless again... unless he had in mind explicitly at the time he made the blessing that it should cover everything else that he [might] wear afterwards.

(31) If he removed - The later halachic authorities argue on this and are of opinion that removing it is not considered an interruption according to everyone. And it's not similar to what the Mechaber (Shulchan Aruch) wrote in Se'if 14 that removing it is considered an interruption... for there (in that scenario) he did not have in mind at the time of making the blessing that he would remove it and then return to wear it again; But here (in this scenario), he did have in mind at the time of making the blessing [that it would also be] on wearing the second [four cornered] garment.

(32) He needs to make a blessing on it - Even if he immediately went to the synagogue and did not take his mind off [of the טלית קטן] at all in between.

(33) Because walking - And the later halachic authorities agreed that the act of walking [itself] is not considered an interruption. And nevertheless they wrote that one needs to make a blessing again on his טלית גדול, because there was a change of location. According to this, the same law applies if when he left his house, he returned immediately to his house and wore his טלית גדול... there too he needs to make a blessing on it... even though he had in mind his טלית גדול when he made the blessing; For it is like [those] things that don't require a blessing afterwards... [that by those things] a change of location is an interruption, as is written in Siman 178. And see [further] in the Siman Kattan that's after this one.

(34) Is considered an interruption - The Chayei Adam was concerned for the opinions of those who hold that a change of location is not an interruption in this [scenario]. Therefore he was stringent that one should not make a blessing, unless the synagogue was far from his house, or if he did not have it in mind when he made the blessing (on the טלית קטן), or if he took his mind off it (טלית קטן) in between [the wearing of each].

(35) In his house - Even if he wore his טלית קטן in this room and his טלית גדול is in another room... for it's not [considered] changing locations [if it's] from one room to another... since he had this in mind (to wear the טלית גדול after)... as is seen later in Siman 273 at the end of Se'if 1. And what he (the Mechaber) wrote regarding speaking (in between), that is even [if he spoke] one word. And see what we wrote previously in Se'if Kattan 28 in the name of the later halachic authorities [as far as] the law.

(36) He needs to make another blessing - Even if he still had on his טלית קטן, and even if immediately after, he wraps in it and he didn't change his location at all in between. For the removal [of the טלית גדול] is itself an interruption. And see previously in this Siman, Se'if Kattan 21 what we wrote there.

(37) That we do not make a blessing - Even if when he took off the טלית גדול he did not have on his טלית קטן. And this is how the later halachic authorities ruled. And the reason of the "יש אומרים" (literally: "there are those who say" - meaning those with this opposing opinion) is: that since at the time of the removal [of the טלית גדול] he had mind to immediately wear it [again] and that's what he [in fact] did, the removal is not [considered] an interruption. And even if he changed locations between... for example: if he removed it to enter the bathroom or anything similar, this change of location is not an interruption, since he returned and wore the same טלית. And it's not similar to that which the halachic authorities agreed to in Siman 25 [in Se'if 12... and see there in the Mishnah Berurah]... that if one removed his תפילין in order to go to the bathroom, that's considered an interruption. For there it's different, since a bathroom is [a place] that's forbidden to go to with תפילין, it's considered a complete interruption. As opposed to טלית, which by law is not forbidden [to enter into a bathroom while wearing it], except that it's not proper to do so... therefore it's not an interruption by doing so. And know, that if at the time of removing it he did not have in mind to wear it [again] immediately, [but rather] only after some time... even though afterwards he did [in fact] return and wrap in it immediately... [according] to everyone he is required to go back and make the blessing... even if still had on his טלית קטן; For immediately upon removing it, the מצוה has gone. And it's the same law [regarding] the opposite: If at the time of removal he had in mind to wear it [again] immediately, and afterwards he delayed for some time and took his mind off of it... here too, [according] to everyone he is required to go back and make the blessing... even if he still had on his טלית קטן.

(38) Specifically when it stays [on him] - The later halachic authorities ruled like this "יש אומרים" (literally: "there are those who say" - meaning those with this opposing opinion), even though we established that this other opinion is referring to a case where when he removed his טלית it was without any qualification (ie. he did not have in mind to wear it again)... therefore we say that if his טלית קטן remained on him - he did not remove his thoughts from the מצוה. But if not - then most likely he did remove his thoughts from it. But if he had in mind specifically to return and wear it again immediately, he does need to go back and make the blessing again when he wears it again immediately... even if he did not remain with his טלית קטן on. And so too the opposite [is true] (ie. if he did not have in mind to wear it again)... that it wouldn't help to have the טלית קטן on... like we said above. And it appears, that if he removed it in the middle of prayers, even without any qualification (to have in mind to wear it again) it's as if he removed it with the intention of wearing it again. And similarly, if he folded it and placed it inside it's pouch, it's as if he removed it with the explicit intent to not wear it again

(39) Without his intention (ie. accidentally) - Even [though] according to what we rule that [in a case] where he removed his טלית with the intent to put it on again, he is not required to make the blessing [again]... in this [case] it's worse, for it fell off of him without his knowledge and [it's considered that] the מצוה has left. And even if his טלית קטן remained on him, it doesn't help.

(40) He needs to make a blessing - Even if he wore it immediately. And if it fell off of him in the middle of the שמונה עשרה prayers, and other people placed it back on him - when he finished his שמונה עשרה prayer, he should touch his ציצית and make the blessing.

(41) Even though most of it fell off - The Ta"z and Eliyah Rabba argue on this (against the Mechaber), and also the Gr"a leans towards the opinion of the Ta"z. But according to everyone, if it fell off one's entire body... even though it remained in his hand, he needs to make a blessing on it... for the מצוה has left; Since the main מצוה of wrapping is [around] one's body. If one made the blessing on the טלית, and it fell out of their hand before they wrapped in it and [then] they picked it up and wore it, there is no need to make the blessing again. And [this is] even if the ציצית became invalid right then, and he had [other] ציצית [strings] available and fixed them immediately... [in such a case] he does not need to make the blessing again; since he did not yet do his מצוה, he did not take his mind off of it [just like by תפילין [as seen] later in Siman 25 Se'if 12, see there in the Ta"z - Sei'f Kattan 12]. And someone who took a טלית to wrap in it and starting making the blessing... and before he could finish the blessing, it (the טלית) was taken from him... and his תפילין were in front of him... he may complete the blessing as "אשר קדשנו במצוותיו וציוונו להניח תפילין ("Who has sanctified us with His commandments and commanded us to don תפילין")... and he fulfills his obligation with that [Hilchot Ketanot Siman 153, and the Ohr Hachaim agreed with him as to what the actual law is.

(42) Needs to make a blessing - For we established that night is not the time for ציצית, and [therefore] it is an interruption. And there are those who argue on this, since a daytime garment is obligated [to have ציצית on them] even [when worn] at night according to some halachic authorities... and as is seen later in Siman 18... and [we hold that when there is] a doubt regarding a blessing, we are lenient (and we don't make the blessing). Nevertheless, it is proper to have in mind to exempt that [garment] with [the blessing that you make on] the טלית גדול. And all of this is as long as he didn't remove it (ie. the טלית that he slept in at night). But if he removed it with the intent to not wear it again soon after, he needs to make a blessing afterwards when he wears it... [and this is] according to everyone. Nevertheless, ideally it is not proper to do like this in order to become obligated in a blessing that according to all (authorities) [would be necessary]... because [it's] a blessing that's not needed according to those who exempt [ציצית at night]. One who sleeps during the day, an "afternoon nap"... and he removes his טלית קטן... there are opinions amongst the halachic authorities [that question] if this is in the category of "taking you mind off of". Therefore, it is proper that at the very least he should cover himself with it (the טלית קטן) while he sleeps... and when he wears it afterwards he won't need to make the blessing according to all [opinions].

(43) Should do - See in the Ta"z who wrote that this phrase of "[וכן [יעשה" (that the Rema wrote) is not exacting, because this is what he has to do by law... to touch [the טלית] in the morning when he makes the blessing on it.

(44) The מצוה of ציצית - Because ציצית is an obligation on the person (as opposed to an obligation on the object), in regards to this - that if he covers [himself] in a [four cornered] garment, the obligation applies to him. See [later] in Siman 17.

(2) The root of the commandment is revealed in the verse: It is in order that we always remember all of the commandments of God. And there is no better reminder in the world than carrying the seal of the Master on the clothes that one wears at all times, as a person is [always attentive] to his clothes. And this is what is stated in the verse (Numbers 15:39), "and you will recall all the commandments of the Lord." And they, may their memory be blessed, said (Midrash Tanchuma, Korach 12) that the word 'tsitsit' alludes to the six hundred and thirteen commandments (in the numerical equivalent of the letters) when combined with the eight strings of the fringes and their five knots. And my heart also tells me that there is a reminder and allusion here that the soul and body of man all belong to God, Blessed be He. As the white portion corresponds to the body which is from the land, which was made from the snow, which is white, as we find in Pirkei D'Rabbi Eliezer 3, "From where is the land from? From the snow that is under the Holy Throne.” And the threads [also] allude to the body, as the matter that they said, that the initial formation of a body is like threads. [It is] as they, may their memory be blessed, said (Niddah 25b), "Rabbi Amram said, 'The two thighs are like two strands of crimson, the two forearms are like two strands of crimson.'" The blue (tekhelet), the appearance of which, is like the appearance of the sky hints to the soul which is from the upper beings. And they hinted to this in their saying (Menachot 47b), "What [makes] tekhelet different than all other colors? Because tekhelet is like the sea, and the sea is like the sky, and the sky is like the Throne of Glory, as it is stated (Exodus 24:10), 'And they saw the God of Israel, etc.' and it states (Ezekiel 1:26), 'The Throne appeared as sapphire stone'" - and the souls of the righteous are stored underneath the Throne. And because of this, they said (Menachot 39a) that we wrap the string of tekhelet around the white, as the soul is above and the body below. They said that we make seven or thirteen windings [around the white strings] to allude to the heavens and the divisions between them. And it is as they said (Menachot 39a), "It is taught, 'One who wishes to do fewer should not do fewer than seven, nor should he add more than thirteen, corresponding to the seven heavens and the six air-spaces between them.'"

(8) All mitzvos require a berachah oveir la'asiyasan; that is, the berachah must be made before the performance [of the mitzvah.] Immediately after the berachah the mitzvah must be performed without any interruption. Therefore, you should hold the tallis with both hands and think consciously that the Holy One, Blessed is He, commanded us to enwrap ourselves with tzitzis so that we remember to do all His mitzvos, as it is said, [in Scripture:] "And you will look upon them (the tzitzis) and you will remember all the commandments of Hashem." While standing recite the berachah lehisa'teif ba'tzitzis (with the vowel pasach under the beis.) You should then immediately cover your head [with the tallis] so that the tallis extends below the mouth, and then bring the corners [of the tallis] up to your neck and wrap yourself in the manner of the Arabs. You should remain standing like that for [the length of time] it takes to walk four amos and recite the verses: Mah Yakar etc. After this you may remove the tallis from your head. You should take care not to drag the tzitzis along the floor for [this would constitute] disrespect for the mitzvah. Therefore, you should lift them (the tzitzis), and you may tuck them into your belt.