As a continuation of this question (Tallit Katan and Tallit Brachot):

My understanding is that when one takes off a Tallit Katan and then puts it back on, the bracha is not said again. What is the source for this, and why the difference from the Tallit Gadol itself?

What about if you put on a new pair of Tzitzit (Tallit Katan), is the bracha restated?

Also, somewhat related: My understanding is that if one must take off their T'fillin then the bracha is repeated upon putting them back on. Why the difference from the Tallit Katan and is there a source for this?

  • Why do you say there's a "difference from the Tallit itself"?
    – msh210
    Commented Jan 25, 2012 at 15:50
  • 1
    @msh210 according to the answer on the linked question the Tallit Katan is put on with a bracha and then when you go to shul the Tallit also gets a bracha. Therefore, why do we not say a bracha when re-dawning the Tallit Katan? Commented Jan 25, 2012 at 15:52
  • Ah, sorry, I thought you meant it's different from talis gadol in that the small one, if removed and donned again, gets no new b'racha whereas the large one, if removed and donned again, gets one.
    – msh210
    Commented Jan 25, 2012 at 16:03

2 Answers 2


Both Tallit (of any variety) and Tefilin have the same operative principle: the one bracha you say covers all instances of wearing, as long as when you take it off you have in mind to put it back on, and you're never in a position where you couldn't be wearing it.

For tefilin, if I have in mind to wear my tefilin for ten minutes, then remove them for ten minutes to help carry groceries (an act which theoretically doesn't require tefilin removal), then put them back on, only one bracha is needed. If, however, I stop and use the bathroom (in which tefilin can't be worn), a new bracha is needed upon re-application of the tefilin.

For a tallit big or small, in theory it can remain worn in the bathroom -- common practice is not to wear a tallit gadol in the bathroom, out of respect for its status as a garment usually reserved for prayer, but that's not an absolute requirement. Hence my first bracha covers any intended removal and re-wearing. (But not if it suddenly, unintentionally, completely falls off.)

In Ashkenazic practice, the optimal blessing for a tallit -- to wrap oneself in tzitzit -- is said only on a talit gadol. For a *tallit katan", we're not sure it's quite up to that level, so it gets a lesser blessing, regarding the mitzva of tzitzit. So rather than have in mind, when doing the lesser blessing, to cover the better one, we wait for the better opportunity to say the better blessing.

Does that answer your question?

  • ...except on erev shabbos when the custom is to put on a fresh talis koton with the other Shabbos clothes and (to me surprisingly) make a brocho. (Don't have the source with me but have asked a shaaloh and been told to do this.) Commented Jan 25, 2012 at 22:53
  • @AvrohomYitzchok Why would you not say a bracha?
    – Double AA
    Commented Jan 26, 2012 at 0:13
  • Shalom, you are only presenting the Ashkenazi opinion (see my answer below).
    – Double AA
    Commented Jan 26, 2012 at 16:50
  • @DoubleAA, as I wrote: "In Ashkenazic practice ..."
    – Shalom
    Commented Jan 26, 2012 at 17:20
  • No I mean the first part. For sephardim it doesn't matter if you have kavana to put it back on or not.
    – Double AA
    Commented Jan 26, 2012 at 17:21

There is a disagreement between Rav Yosef Karo ('the Mechaber') and Rav Moshe Isserles ('the Rama') regarding this issue. By both tzitzit (SA OC 8:14) and tefillin (SA OC 25:12) the Mechaber rules that if one takes the object off even for a moment he must make a new blessing when putting it back on while the Rama rules that one only makes a new blessing if he did not intend to put it back on right away. (Note that the Gra here rules like the Mechaber.)

Two caveats: if he was in a situation where he would be unable to wear the object in question, this immediately constitutes an interruption regardless of his intention when removing it and would require a new blessing when putting the object back on. (A common example of this is removing tefillin when going to the bathroom as tefillin are not permitted to be worn in the bathroom. A tallit on the other hand is permitted to be brought into the bathroom.) (See MB ad loc)

If he removed one such object without specific intention and retained another such object on him, then it is considered as if he removed the first one with intention to put it on right away. (A common example of this is removing a tallit gadol while still wearing a tallit katan or vice versa. A less common example is removing one's head tefillah while still wearing the arm tefillah or vice versa.) (See MB ad loc)

Note all this applies to putting back on the same exact object. If one were to put on a new pair of tzitzit or tefillin then he would say a new blessing regardless. (See SA OC 8:12)

As is generally the rule, Askenazim tend to follow the Rama and Sephardim follow the Mechaber.

  • When you make your bracha on the tallis katan in the morning, and specifically have in mind any other tallis katan you put on during the course of the day, you would not make another bracha (e.g. Erev Shabbos). This is also worth keeping in mind during the summer. If you go to the pool or the beach and take off your tallis katan for an hour or two, when you go to put it back on there's a bit of a sheila whether you should say a bracha. By having the abovementioned intention when you first put it on in the morning, then getting dressed again is not an issue. Commented Jan 26, 2012 at 19:39
  • @Ben-Ben'sTallitShop I see no reason why such an intention would work. Do you have any source for it? By your logic it seems I could say the bracha once and have in mind every time I put on new tzitzit for the rest of my life! This doesn't seem right. What is your source?
    – Double AA
    Commented Jan 26, 2012 at 20:03

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