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Answer: We will explore three possible reasons to permit this, proceeding from the possible to the definite.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
549 - Whose Pronunciation Should the Oleh Use?
550 - Trying on a Beged without Tzitzit
551 - When to Say Haneirot Halalu
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This distinction is likely connected to the following machloket. The gemara (Menachot 37b), after bringing a story, seems to conclude that if one’s cloak’s tzitzit became pasul on Shabbat when he was in a Rabbinic-level public domain (without an eiruv), he can keep the cloak on until he gets to a "private place." The reason given is that the resulting Rabbinic prohibition of carrying [worthless fringes] is pushed off by the disgrace of being mainly undressed. Commentators note that the gemara seems to ignore the Torah-level problem of wearing a garment without valid tzitzit. The Ri Halavan (cited by Mordechai, Menachot 944) explains that it is not prohibited to wear the garment because tzitzit is a positive mitzva to attach (or have attached) the tzitzit without a negative element, and the requirement to attach does not apply on Shabbat, because tying is forbidden. R. Shmuel (cited ibid.) opines that it is forbidden from a tzitzit perspective to put on such a garment even on Shabbat.
Acharonim see in the Ri Halavan’s opinion and in Tosafot (Yevamot 90b) the idea that, fundamentally, the commandment of tzitzit begins when the garment is on, requiring one to attach tzitzit if they are not yet on. Arguably, one can try on the beged because, similar to on Shabbat, it is inappropriate to attach tzitzit considering that the storeowner, who owns the beged, is selling it without tzitzit. We would be reticent to rely on this idea alone, considering that not everyone accepts the Ri Halavan and this application of the approach is not simple.
A likely reason for leniency is that trying on a garment is not classic "wearing" of a garment. There is Talmudic precedent for this distinction regarding sha’atnez. The mishna (Kilayim 9:5) says that one who sells sha’atnez clothing (to non-Jews) can, due to technical need, wear them as long as he does not intend to get physical benefit from them. Tosafot (Nidda 61b) applies this idea to tzitzit, i.e., if one "wears" a garment in an abnormal context, he is not obligated in tzitzit. Not all even agree that the mitzva of tzitzit applies (nafka mina for a beracha before putting it on) when one puts on his tallit to honor a setting (e.g., getting an aliya, being a sandek) (see Be’ur Halacha to 60:4). Briefly trying on a garment seems to be an example where there should be no obligation of tzitzit (Be’ur Halacha ibid. apparently confirms this). Nevertheless, this conclusion is not trivial (see the lack of full clarity concerning how far to apply this leniency regarding sha’atnez in Shulchan Aruch, Yoreh Deah 301:5,6 and Taz and Shach ad loc.).
The clearest reason that one can try on the tzitzit-less beged is that one is obligated in tzitzit only for his own beged, not for a borrowed one (Shulchan Aruch, OC 14:3, based on Menachot 44a). (After having it for 30 days, it requires tzitzit because it looks like the beged is his – ibid.). Trying on the beged in the store is no more than borrowed. While sometimes it is proper when using another’s tallit to get permission to acquire it and make a beracha on it (see Mishna Berura 14:11), when it does not have tzitzit on and attaching them is impractical, there is no reason to do so.
Therefore, what the person did was fine; the question is, for how many reasons.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
