You brought this to prove that it is wrong?

Prove what is wrong?

It says so. "But if from the beginning of the blessing he lays it folded on his shoulder, then it is for nothing"

i believe that means that if it's already laying on his shoulder then the blessing is for nothing. That one should finish the blessing before laying it on his shoulder.

The common practice was to wear it in an inappropriate way. So there is a warning here at least to wear it the right way at the time of the blessing, so at least it will not be a blessing in vain. However, that doesn't change the fact that the entire time afterwards that it is worn inappropriately is not a kiyum of the Mitzvah.

I disagree completely with your reading of these words.

Also, it is obvious from context that these taaleisim are big enough. The taalesim in the question are too small. See the comment to Noach's answer.

How do you see from the text that they are wearing it in an inappropriate way? i ask this in all seriousness because my Hebrew reading often isn't nuanced enough.

"And the commandment of ṣithṣith has not been carried out." I can only suggest you read it again slowly and carefully without any preconceived ideas of what you think it does or should say.

i translated this from Hebrew into English on Sefaria, so i'm not concerned about the English, i can rewrite the English any way i please, but if i read the Hebrew incorrectly, then i need to change the translation. So if your Hebrew reading skills are better than mine, maybe we can go through this in chat? :)

I mean this seriously as well and i hope I am not coming off snarky. I learned (or tried to) from a few of my rabbeim to read the words in a seffer like I described to you, slowly and carefully. Otherwise our minds will lead us to read what we think it should say and not be able to see what it actually says.

I think you did a good job translating. But if you'd like to chat this up, I'm game.

i understand, but it's not the English i'm concerned about, it's the Hebrew. When i had read through it i came away with the impression that if you were to skip ahead to the part of placing it to your shoulders, then the blessing is in vain because you are supposed to say the b'racha BEFORE you do the miswah

If that was his point he would have said something like 'but if he did the atifa before making the blessing, he can no longer make the blessing as the mitzvah was already fulfilled.' Instead he writes 'but if from the beginning of the bracha it was resting on his shoulders it is a blessing in vain as there is no attifa here.'

i can't stay very long, but i believe the way it's described, they would wrap (atifa) themselves around and cover their head, and then just drop it around their shoulders, and so they need to fulfill that part first because the blessing is lehitatef

Hi. Got my last comment? What you just described now is a different point. Where sefardim wrap their heads by the bracha them lay it on their body, and ashkinazim wrap head and body than lay it on body only. That is an issue with a machlokes in what is the 'real' attifa. The issue in the seffer you quoted is very different

Right but i don't get the feeling of that because of how he describes the rest of the halachot

האחת כי הוא מברך שהחיינו על הטלית ופוטר גם ברכת שהחיינו אשר היתה ראוייה להיות גם בחופה שהיא מצוה ראשונה של פו״ר. אמנם אין לברך עליה מטעמים המוזכרים בדברי הפוסקים. ובהיות שמברך על הטלית ומכוין גם על מצות חופה וקידושין הרי יצא ידי חובתו גם בזה לכ״ע. ושנית כיון שמתעטף ועומד בה כדי הילוך ארבע אמות. יצא בזה ﭏיבא דכ״ע ואפי׳ הגו״ר ז״ל מודה דבזה מברך בשופי. ישמע חכם ויוסיף לקח לאחוז בכנפות המנהג הנעים הלזה. וינערו ממנו כל הפקפוקים. כי היא דרך ישרה

ועיין בנהר פקוד בה׳ ציצית בסעיף א׳ מ״ש באריכות בענין זה ותמצא רב נחת ורו״ק.

And before the wedding the new ṭallith is brought to him and he blesses sheheḥiyanu while wrapping and standing in it while walking four cubits; and afterward it is also draped over the bride's head. And this is the way in which I have instructed them. And as I wrote in Nehar Piqod which I composed about the customs of the community of Jerusalem. This nice custom brings about two benefits.

The first is that he blesses sheheḥiyanu over the ṭallith and exempts the blessing of sheheḥiyanu which befits to also be under the ḥuppah which is the first commandment of be fruitful and multiply. However one is not supposed to bless upon it according to the reasons mentioned in the words of the posqim. And since he blesses over the ṭallith and intends it for the commandment of the ḥuppah and marriage, he has done his duty in them as well.

And the second benefit is that he wraps himself and stands in it in a space of four cubits. This is known to the whole world, even the Ginat Veradim acknowledges this and would bless it properly. A wise man should listen and increase his wisdom to hold on to the coattails of this nice custom. And he will shake off all doubts. Because this is the upright way. And look up in Har Peqod in Beth'Hei Ṣithṣith which deals with this matter in length and you will find much satisfaction.

So i don't get the overall feeling that this way of draping the tallith on the shoulders of people is viewed as incorrect in his eyes, but i could be missing something as i do tend to miss nuance