I have a serious question that keeps coming up for me - if one has a dog, is it permitted to make a break in one's Morning Prayers after getting dressed/putting on Tallit katan, to take the dog for it's morning nature call, then come back in and proceed with the Tallit Gadol and Tefillin?

This question presupposes that one doesn't necessarily pray with a minyan.

Dov, I am no rabbi however yes it is permissiable to walk the dog in the morning after you get dress then after that recite teh shema.

the next question though is can one clean up after their dog with their tallis Katan on since one is not even allow to wear them when they go to teh bath room? the answer to that is I don't know but if you fine out please tell me.

I thought it was the Tallit Gadol one is not permitted to wear when going to the toilet - it seems an awful lot of 'to-do' if one has to remove one's Tallit Katan before visiting the Men's Room - at home I can see that as feasible, but what about when one has to use public facilities?

I at least usually wear a shirt or sweater over my Tallit Katan - and a t-shirt under it, as not to wear it directly on my skin...

Maybe I am doing it wrong?

Dov

quote:

Originally posted by Dov:
Maybe I am doing it wrong?

No, you're absolutely right.

Thank you Stephen!

quote:

Stephen Phillips said: No, you're absolutely right.

Thank you, that was a relief to have that cleared out, I did start to worry abit about it.

Follow-up question on the matter of Tallit Katan: - if one needs to remove the Tallit Katan during the day, f.i for a doctor's visit, is one to recite the blessing for it again? I have opted not to repeat the blessing to avoid using the Name out of turn, so to speak. What are the reasons for which ever the answer is? And what would the reasons be for the opposite?

Second Follow-up Question: I vaguely remember reading somewhare that if one intend to wear a Tallit Gadol, one doesn't have to recite the blessing for Tallit Katan - does that mean one is prohibited from saying the blessing if one intend to wear the Tallit Gadol, or does just mean that one is not obligated?
What are the reasons for whatever the answer is? And what would the reasons be for the opposite?

Thanks
Dov

Third Follow-up Question: if this is true: "if one intend to wear a Tallit Gadol, one doesn't have to recite the blessing for Tallit Katan."

Then what happens if one is in some way kept from donning the Tallit Gadol? Does one remove the Tallit Katan and say the blessing and then put it on again? What would be the reason which ever the answer is, as well as the reasons for the negative?

Dov

quote:

Originally posted by Dov:
Thank you Stephen!

quote:

Stephen Phillips said: No, you're absolutely right.

Thank you, that was a relief to have that cleared out, I did start to worry abit about it.

Follow-up question on the matter of Tallit Katan: - if one needs to remove the Tallit Katan during the day, f.i for a doctor's visit, is one to recite the blessing for it again? I have opted not to repeat the blessing to avoid using the Name out of turn, so to speak. What are the reasons for which ever the answer is? And what would the reasons be for the opposite?

Second Follow-up Question: I vaguely remember reading somewhare that if one intend to wear a Tallit Gadol, one doesn't have to recite the blessing for Tallit Katan - does that mean one is prohibited from saying the blessing if one intend to wear the Tallit Gadol, or does just mean that one is not obligated?
What are the reasons for whatever the answer is? And what would the reasons be for the opposite?

Thanks
Dov

Question 1. I think that if you are only removing it temporarily with the intention of putting it back on after a short while, then you don't have to recite the Blessing again. (That is according to the Rama. The Shulchan Aruch rules otherwise, so Sefardim may have to recite the Blessing again).

Question 2. It would seem from the Mishna Berura (Siman 8 Seif Katan 24) that it is preferable not to make a separate Blessing on the Talis Katan if one intends to put on a Talis Gadol (even if the period between is quite long) as it is considered a Blessing that is not necessary.

Shalom Stephen, and thank for answering questions that must seem rather elementary to you Just so I am sure I understood correctly: When you said

quote:

No, you're absolutely right

did you mean that answer for the entire post I made that ended

quote:

Maybe I am doing it wrong?

or just for the last part about how I wear the Tallit Katan? I understood it to mean the entire post.

quote:

(That is according to the Rama. The Shulchan Aruch rules otherwise, so Sefardim may have to recite the Blessing again).

If there are different Authorities, how am I to know which ones to follow? And can I choose which ones to follow - how do I do that?
What is the Rama?

Dov

quote:

Originally posted by Dov:
Shalom Stephen, and thank for answering questions that must seem rather elementary to you Just so I am sure I understood correctly: When you said

quote:

No, you're absolutely right

did you mean that answer for the entire post I made that ended

quote:

Maybe I am doing it wrong?

or just for the last part about how I wear the Tallit Katan? I understood it to mean the entire post.

The entire post.

the RamBam says no you don't have to take off the Tallis Katan when going to the bathroom. however it has been my practice to take it off at all times in such matters unless i am not able to for it is the perfered method. for the same usage of the Tallis godol to me is the same as the tallis katan. the RamBam makes mention that the Tallis godol or the Alter Rebbe mention that the Tallis godol is different since it was used for prayer. however in those days it was custom for some to maintain wearing the Tallis godol throughout the day. and yes one should not wear the tallis katan on their skin besides you would have to wash it more often if you did.

the questions which you ask and was answered that we differ i will give a different answer.

1Q: the Alter Rebbe rule that one doesn't have to sense one already recite the blessing over the tallit and had in their mind every intention of putting it back on. depending on the sitution I personally go with the Rambam in which one has to recite again least this way one does not error in the few cases in which one does have to recite again.

I have no heard that it is taken the Divine name out of Turn. but rather give praise to HaShem. no different then one who recite Torah before the study a sefer and then recite the blessing again when he pick up his studies again. for prayer never lose it's vaule. with this said not make it a budersome in which they began to no longer to desire to fulfill that same mitzvah in that day.

3Q: one is not obligated is what it means. however if one does recite over the tallis katan then one must also recite over the tallis godol. it is perable that one desire to attach themselves to the mitzvah a soon as possible rather then latter. thus one should recite over teh tallis katan.

the Reme is Rabbi Moshe issalesser. he complie a commentary to the shulchan Aruch for the ashkizense jewry called Muzpah (table cloth) because the shulchan Aruch was written for sephardic jewry and their custom.

so now how do you decide which ruling do you follow. if you belong to a ashanize community (eurpean jewry) then you perform according to their ruling. if you belong to what we now call Sephardic community you do according to their ruling.

can you choose which ruling to follow within limits yes. but do not go to far as to serpate yourself from your teacher or your community.

quote:

Originally posted by Dov:
If there are different Authorities, how am I to know which ones to follow? And can I choose which ones to follow - how do I do that?
What is the Rama?

Dov

The Shulchan Aruch was written by Rabbi Yoef Karo of Safed. He wrote it for Sefardi Jews. The Rama was Rabbi Moshe Isserlis of Cracow who wrote notes on the Shulchan Aruch to give the Halacha for the Ashkenai Jews where it differed from the Sefardi Halacha.

As I see you are from Sweden, I would presume that you are Ashkenazi, that your ancestors came from Germany or Eastern Europe.

But it's not so simple as there have been hundreds of later commentaries on the Shulchan Aruch and we usually follow the later authorities.

Basically, one needs to find a Rabbi to whom one can ask questions (this web site would seem to be suitable for your purposes, provided you only accept what one of the qualified Rabbis writes and not just any member of this Global Yeshiva).

Shalom, Stephen and Mack!

You guys are amazing. Thank you for so willingly answering all my questions. You have given much to mull over and think about. Thank you!

Dov