Atifat HaTallit

 The blessing recited when putting on a tallit concludes with the words "…and commanded us lehitatef batzitzit [to wrap ourselves in tzitzit]." In contrast, the blessing recited when putting on a tallit katan concludes with the words "…and commanded us al mitzvat tzitzit [concerning the mitzva of tzitzit]". It is not completely clear why the blessing on the tallit is different from that on the tallit katan. So too, the word “atifa” (to wrap [the head]), the root of the word "lehitatef," is itself a somewhat mysterious word.

The word atifa is used in a number of different contexts throughout scripture and halachic literature. It is widely used in connection with a leper[1] and a mourner.[2] Both such individuals were obligated to perform atifa, meaning, they were required to wrap their heads with a cloth or garment for as long as they remained in their status. One of the reasons for this was in order for passersby to promptly be made aware of their status, whatever the case may be. Nowadays, mourners generally do not perform atifa, largely due to the ridicule that doing so would likely arouse.[3] It is unclear, however, what exactly atifa is in the context of a tallit gadol.

The Gemara seems to differentiate between an “atifa” and an "atifa of the Yishmaelites."[4] The former is a basic wrapping which merely covers the head, while the latter is a wrapping that covers much of the face, as well. The Rambam seems to imply that a mourner’s atifa should also cover his mouth and lips.[5] This type of atifa is also discussed in the Tur, where it is explained that the Yishmaelim would use part of their turbans to cover their mouths.[6] There is also an opinion cited in the Derisha that atifa is intended to cover the entire face.[7]

It is a matter of dispute whether one is truly required to perform atifat yishmaelim when donning a tallit. According to the Tur,[8] it is indeed required, while the Beit Yosef rules that it is not essential. The Perisha, who also authored the Derisha, rules that when putting on a tallit, the atifa must cover the entire face until the mouth.[9] According to the Shulchan Aruch, atifa is "the manner in which people cover themselves when working. Sometimes their head is covered and sometimes it is exposed."[10]

The Mishna Berura explains that the proper way of performing the "atifa" when putting on a tallit gadol is to wrap it in a manner that covers most of one’s face, including the mouth, and then to throw the four corners of the tallit over one's left shoulder.[11] On the other hand, the Taz is of the opinion that although the mouth is to be covered, one should not cover the entire face. It seems, therefore, that according to the Taz, one covers the top of the head and the mouth separately, leaving the eyes and nose exposed.[12] One should remain in "atifa mode" for several seconds before repositioning the tallit to the manner in which it is generally worn. There are a number of other opinions on how atifa is to be performed, as well.[13]

Although many people cover their entire face when performing atifa upon donning a tallit, there is reason to suggest that this may not be correct. This is because it is highly unlikely that the atifa of old consisted of completely covering one's entire face, especially one’s eyes. Indeed, Rav Ovadia Yosef, and others, are very opposed to the practice of covering one's eyes when performing atifa. They argue that it is highly unlikely that the Yishmaelim wore a garment that covered their eyes, thereby making it impossible for them to see![14] A number of other contemporary authorities concur, and encourage those who are in the habit of covering their eyes when performing the atifa to abandon the practice.[15]

It might also just be that the word "lehitatef", in the context of the blessing recited when donning the tallit gadol, means to “wear” and not necessarily to “wrap.” Indeed, as mentioned, a number of authorities rule that there is no requirement to wrap the tallit around one's head at all.[16]

[1] Vayikra 13:45-46; Moed Katan 15a.

[2] Yechezkel 24:17; Moed Katan 15a, 24a.

[3] Beit Yosef, YD 386; Darchei Moshe, YD 386, Rema, YD 386:1.

[4] Moed Katan 24a.

[5] Rambam, Hilchot Avel 5:9.

[6] Tur, YD 386.

[7] Derisha, YD 386:1.

[8] Tur, OC 8:1.

[9] Perisha, OC 8:2.

[10] OC 8:2.

[11] Mishna Berura 8:4.

[12] Taz, OC 8:2.

[13] See Minhag Yisrael Torah 8:2; www.torahlab.org/doitright/the_wrap_putting_on_your_tallis.

[14] Yechaveh Daat 5:1; Ketzot Hashulchan 7 note 14; Eretz Tzvi 3:4. See also Minhag Yisrael Torah, OC 8:2.

[15] Beit Avi 3:12; Teshuvot V'hanhagot 2:10.

[16] Nimukei Yosef, Hilchot Tzitzit 11b; Aruch Hashulchan, OC 8:6; Minhagei Eretz Yisrael (Gallis) 3:2.