Compiled by Ina Crowther (Last updated 2012)
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Mat 5:19 “Whoever, then, breaks one of the least of these commands, and teaches men so, shall be called least in the reign of the heavens; but whoever does and teaches them, he shall be called great in the reign of the heavens."
*Messiah did not come to do away with any of what Moshe wrote, but on the contrary, to confirm it and explain it so that we can fulfill it in the right way. The word “fulfill” in this context is a rabbinical term that has to do with the “right way of applying the commandments”. To fulfill does absolutely not mean to end or remove, but to bring something to its fullest practical application in daily life. This is what Yahshua did.
*Messiah did not come to do away with any of what Moshe wrote, but on the contrary, to confirm it and explain it so that we can fulfill it in the right way. The word “fulfill” in this context is a rabbinical term that has to do with the “right way of applying the commandments”. To fulfill does absolutely not mean to end or remove, but to bring something to its fullest practical application in daily life. This is what Yahshua did.
Knowing also that heaven and earth have not passed away and therefore there is much yet to be fulfilled, we come to the conclusion that we should obey this commandment in YHVH's Word:
Bemidbar/Num 15:37 And יהוה spoke to Mosheh, saying,
Num 15:38 “Speak to the children of Yisra’ĕl, and you shall say to them to make tzitziyot [1] on the corners of their garments throughout their generations, and to put a blue cord in the tzitzit [1] of the corners. Footnote: 1Singular- “Tzitzit” - plural "Tzitziyot".
Num 15:39 “And it shall be to you for a tzitzit, and you shall see it, and shall remember all the commands of יהוה and shall do them, and not search after your own heart and your own eyes after which you went whoring,
Num 15:40 so that you remember, and shall do all My commands, and be set-apart unto your Elohim.(Emphasis added)
In Debarim/Deu where Moshe (Moses) revised the instructions again we can specifically see that we are to wear 4 Tassels (Tzitziyot):
Debarim/Deut 22:12 “Make tassels on the four corners of the garment with which you cover yourself.”
Did Yahshua wear tassels (Tzitziyot)? - If there is any question as to whether or not we should keep this commandment, we need only to look to the perfect example: Yahshua the Messiah our Master. We know that He had the fullness of YHVH's Spirit and if there was anyone who could claim to have no need of a reminder, it would be Him. So did He wear tassels? You may recall the time when the woman with the flow of blood was healed by touching the "hem" of Yahshua's garment: it was the Tzitzit that she touched.
Mat 9:20 “And see, a woman who had a flow of blood for twelve years came from behind and touched the tzitzit1 of His garment.” Footnote: 1Most English translations translated it as “hem”.
We also read in
Mat 14:34-36:
And having passed over, they came to the land of Gennĕsar. And when the men of that place recognised Him, they sent out into all that surrounding country, and brought to Him all who were sick, and begged Him to let them only touch the tzitzit of His garment. And as many as touched it were completely healed.
While it is true that the Set Apart Spirit (Holy Spirit) reminds us of YHVH's commandments, and that the renewed covenant states that YHVH's commandments are written on our hearts, it is also true that one of YHVH's commandments in His Torah is to wear tassels (Tzitziot)! The truth is that even the apostles wrote to the brethren for the purpose of reminding them of various commandments and principles in the Torah of YHVH.
May Women Wear Tzitzit?
Here is an excerpt of the opinion of Yuhudha Hadhassi (Karaite Hakham 12th century) in his Eshkol Hakkofer (see page 14, column b, line 41 of the 1836 Gozlow edition).
The Rabbanites (Rabbinical Orthodox/Phariseec Jews) claim that women do not wear tzitzit because women do not have to observe mitzvot (commandments) that are limited to a fixed time (B. Kidd. 35a) and tzitzit is a mitzva limited to a fixed time. Does this mean that women should not keep Shabbath because it has a fixed time in the week? Wearing tzitzit is no more of a fixed time than observing kashruth (dietary laws) is, are they then exempt from the laws of kashruth! This is one of those points where the Rabbanites contradict themselves for rabbinic literature claims that the wearing of tzitzit is not limited to a fixed time (Tosef. Kid. 1:10).
Another Rabbanite argument for women not wearing tzitzit is the fact that the section on tzitzit in Numbers commences with "Speak to the Children of Yisrael" (Num. 15:38), thus indicating that it is directed to the males only i.e. children is in the masculine form. Any one with a basic understanding of Hebrew grammar will know when one male is present amongst a group of females the tense becomes masculine, Hebrew like all Semitic languages, always uses the masculine because there is no neuter form, therefore Children of Yisrael does not specify males only. When the Kohanim are told to bless the Children of Yisrael is it just males they are to bless? During the dessert wanderings, was it just the males who dwelt in booths? For it is written, "In order that your generations will know that in Sukkoth [booths] I made the Children of Yisrael dwell, when I brought them out of the Land of Mitsrayim [Egypt]" (Vayiqra/Lev. 23:43).
There are many other examples of mitzvot which commence "Speak to the Children of Yisrael" i.e. Shabbath, are women exempt from keeping Shabbath? Again, the Rabbanites contradict themselves for according to early rabbinic literature women should wear tzitzit (Sif. Num. 115 and B. Men. 43a).”
In Messianic congregations or groups some women attach Tzitziyot to the scarfs that they use as head coverings during services. Some even match the colour of the scarf and just make sure to put the blue thread in.
Tallit haGadol with tzitziyot
A rectangular garment, with four tzitztiyot in the corners, is called a tallit (prayer shawl). In ancient times, all Israelites wore a "mantel" that they wrapped around them. It had four corners. It is written in Devarim/Deuteronomy 22:12, “You shall make yourself tzitziyot on the four borders of your cloak, with which you cover yourself.”(HNV revised)
Tallit haGadol with tzitziyot
With time, clothing has evolved and no longer necessarily had four corners. For this reason and others, the rabbis invented the tallit haGadol (big tallit), which was mainly used during morning prayers. There is also a smaller tallit with a hole in the middle that you can put your head through. This tallit is called “tallit katan”, a small tallit for everyday wear.
Tallit haKatan with tzitziyot
For everyday wear, some are tying the tzitziyot to T-shirts, others are making a special square undergarment like the Jewish Tallit katan (a small tallit) and yet others are tying it to the belt loops of their pants (Many of the Messianic men in our congregation and elsewhere are doing this because of working clothes where shirts are to be tugged in, but strictly speaking it is debatable like we will see in the article below.) One can take an ordinary T-shirt and undo about 12cm worth of the seam on both sides of the Tshirt to form slits; you can then stitch the edges of the newly formed slits to stop them from fraying, thus making them into four cornered garments, attaches loops to the edge of each corner or make little wholes (some machines can do this) on each corner and then put the Tzitzit through each whole or loop to hang from these. The T-shirts can then be worn as a regular T-shirt or under a sweater, shirt or any form of top shirt with the tzitzit left to hang outside so they can be seen. The thread of blue in a tzitzit
In Bemidbar 15 which is part of Parashat 37, “the Torah describes (Tim Hegg says) a “thread of blue”
( תְּכֵלֶת , t’cheilet) which is to be part of the tassel (Tzitzit) on each corner, and the text indicates that “it” would constitute tzitzit: והְָיהָ לְכֶם לְצִיצִת , v’hayah l’chem l’tzitzit. The fact that the verb is masculine singular might well indicate that the thread of blue is what ultimately constitutes the tzitzit. This thread of blue is therefore vital if the mitzvah (command) is to function as Elohim intends. For the thread of blue may very likely symbolize Yeshua, the Royal Priest (t’cheilet was used in the garments of the priest and in the Tabernacle/Temple), who not only explains the manner in which HaShem intends the commandments to be lived out, but also empowers His people to keep the commandments through the Ruach who dwells within. The tzitzit, then, are the original symbol of “what would Yeshua do!” Here, as often, the parashah we have studied points us to Yeshua, the “goal of the Torah” (Romans 10:4). Our study has reminded us that the goal of all of the commands of Elohim is that He might dwell among His people—that He might have close friendship with the people He has created as His chosen treasure. May we strive all the more to know and appreciate His presence among us.” End quote.
Some believe that the commandment for the wearing of tzitziyot is for the Yuhadim (Jews) only
We see in the Torah portion (Parashat 37) where the commanded concerning Tzitziyot is given in Bemidbar/Numbers 15 concerning Tzitziyot, how YHVH said: Bemidbar/Num 15:15 ‘One law is for you of the assembly and for the stranger who sojourns with you – a law forever throughout your generations. As you are, so is the stranger before יהוה. Num 15:16 ‘One Torah and one right-ruling is for you and for the stranger who sojourns with you.’ ” Judaism sees it as only people who “convert” to Judaism, but we believe that the “foreigners”, the people from the mixed multitude who accepted the Torah of YHVH fully and turned from their pagan ways to serve the only true Elohim, were absolutely included.
As Messianic believers (Jew or non Jew) we believe that we are grafted into the “olive tree” of Yisrael as wild olive branches (Rom 11) through our belief in Yahshua and that we are therefore partakers of the promises and covenants of Yisrael:
Ephes 2:11 Therefore remember that you, once gentiles[1] in the flesh, who are called ‘the uncircumcision’ by what is called ‘the circumcision’ made in the flesh by hands, Footnote: 11 Cor. 12:2.
Eph 2:12 that at that time you were without Messiah, excluded from the citizenship of Yisra’ĕl and strangers from the covenants of promise, having no expectation and without Elohim in the world.
Eph 2:13 But now in Messiah יהושע you who once were far off have been brought near by the blood of the Messiah.
We believe that the Torah is now applying to us too.
Although we do not have to make our Tzitziyot exactly according to the instructions of the Jews (Ashkenazi or Sephardic), we can see how they came to their conclusions and that the symbolism of the Gammatria in the knots and the way it is tied, is very meaningful. Many of us make it accordingly (with the blue string added).
Tying of the “Tzitzit”(singular) “Tzitziyot” (plural)
The exact manner in which the tzitzit are to be worn, and how they are to be tied, or even what they look like, is not exactly described in the text of Bemidbar/Numbers 15:38,39 or Deb/Deu 22:12. The sages have gathered some info on the different uses of the three words in the original Hebrew and have gathered from that specific methods and ways to tie the Tzitziyot. (See below)
In Bem/Numbers 15:38,39 the word “Tzitzit” is used in the Hebrew, but it is translated with “fringes” in most English Versions.
In Debarim/Deu 22:12 “You shall make you tassles (gedillim) on the four borders of your cloak, with which you cover yourself.”(HNV revised). Here the word in the Hebrew that is used is “gedil/gedillim” and in most versions it is also translated as “fringes” or “tassels”.
In an article a certain Rav Aryeh Kaplan writes the following:
“There are three foundational words that must be defined: tzitzit, petil, and gedilim. The word ‘tzitzit’ occurs once in the Bible, where we can see the following, ‘He put forth the form of a hand, and took me by a lock (tzitzit) of my head’ (Yechezkiel/Ezekiel 8:3). Talmud explains this verse to us and says that a tzitzit is a collection of threads hanging free, like a lock of hair Thus we have the first thing that is demanded in order for something to be a tzitzit: they must have a number of threads that hang free. This part of the tzitzit is called 'anaf'.
The Torah also says (in Numbers 15:38 “Speak to the children of Yisra’ĕl, and you shall say to them to make tzitziyot (plural of tzitzit) on the corners of their garments throughout their generations, and to put a blue cord in the tzitzit of the corners”), More direct translation: ‘…you shall in the corner-tzitzit place a twined thread (petil) of blue (wool yarn)’… the word petil or “twined thread” has a special meaning. It is true that it is referring to a twined thread, but it also has three different meanings:
The first meaning of the word petil is ‘wrap’. From this we draw the conclusion that one of the threads must be wrapped around the others. This is why the Torah says that it ought to be ‘in the corner tzitzit’. The word ‘tzitzit’ is referring to the loosely hanging threads, and ‘petil’ or the ‘wrapping’ is put above and around them. First the threads are hung so that they are loose, or ‘tzitzit’. Then one of the threads are taken and wrapped ‘in’ the others. In ancient times, when the blue thread was used, it was this thread that was used to do the greatest part of the wrapping.
The second meaning of the word is referring to two fibers that have been tied together. This is the reason that each of the threads of the tzitzit are made of two threads that were twined together like a string. The largest part of the halachic authorities are in agreement of the fact that always when a ‘thread’ is mentioned in Jewish law, it is the definition of two or three fibers twined together. The tzitzit follow this rule.
The third meaning of the word ‘petil’ is almost a combination of the first two. The word means both ‘united’ and ‘twisted’, and therefore it is also talking about a double thread. This teaches us that the threads are double. This is the reason that tzitzit are made of four threads that are then folded to become eight. We find several places where the blue thread is used, for example in the priestly garments. In their case it was also strung through a hole and folded double.
Finally the Torah says, ‘You shall make gedilim (tassels) in the four corners of your cloak, with which you cover yourself’. This teaches us clearly that tzitzit ought only to be used when they are placed on a square or rectangular garment. This is the reason that both the tallit and the tallit-katan are rectangular.
The word ‘gedilim’ teaches us another important thing about the tzitzit. While the word ‘tzitzit’ is speaking of freely hanging hair or threads, the word ‘gedil’ means hair or threads that have been united into a cord or string. It is evident then, that one single thread, even though it should be folded or wrapped, cannot be called ‘gedil’, or ‘tassle’. (As we have seen, the word ‘petil’ already has that meaning.) It must therefore be talking about at least two double threads. The word that is used in the torah, gedilim, is in plural form. Therefore there ought to be a ‘double tassle’ in each corner. This is referring to that the tzitzit ought to contain four double threads. ‘Gedil’, in singular, is two threads, and ‘gedilim’, in plural, is four threads. Beyond this reference, tradition obviously knows this fact.
In order to summarize what we have said, we see that the tzitzit have two main parts. The first consists of loose threads, which are referring to the word ‘tzitzit’. This is what is called ‘anaf’.
The second part consists of an upper section where the threads are tied together with the wrapping. This is what is called ‘gedil’. For esthetic purposes, the sages have established that the gedil should make up one third of the entire length of the tzitzit, and the anaf should make up the remaining two thirds.” End quote.
There are interesting verses concerning YHVH in:
Yeshayahu/Isaiah 6:1: "In the year that Sovereign Uzziyahu died, I saw יהוה sitting on a throne, high and lifted up, and the train of His robe filled the Hĕḵal.
Ezekiel 16:8: “Again I passed by you and looked upon you and saw that your time was the time of love. And I spread My skirt over you and covered your nakedness. And I swore an oath to you and entered into a covenant with you, and you became Mine,” declares the Master יהוה."
Tehillim/Psalm 91:4: "He covers you with His feathers, And under His wings you take refuge; His truth is a shield and armour."
Tehillim/Psalm 104:1-2, it is written “Bless יהוה, O my being! O יהוה my Elohim, You have been very great: You have put on excellency and splendour, Covering Yourself with light as with a garment, Stretching out the heavens like a curtain,”
Tehillim/Psalm 104:1-2, it is written “Bless יהוה, O my being! O יהוה my Elohim, You have been very great: You have put on excellency and splendour, Covering Yourself with light as with a garment, Stretching out the heavens like a curtain,”
According to YHVH's Word, the purpose for the tassel (Hebrew #6734 "Tzitzit" or plural "Tzitziyot") is for us to look upon it and remember all of YHVH's commandments and do them. – Bemidbar/Numbers 15:38-40 “Speak to the children of Yisra’ĕl, and you shall say to them to
make tzitziyot1 on the corners of their garments throughout their generations, and to put a blue cord in the tzitzit1 of the corners. Footnote: 1See Explanatory notes - “Tzitzit” - plural Tzitziyot. “And it shall be to you for a tzitzit, and you shall see it, and shall remember all the commands of יהוה and shall do them, and not search after your own heart and your own eyes after which you went whoring, so that you remember, and shall do all My commands, and be set-apart unto your Elohim. “I am יהוה your Elohim, who brought you out of the land of Mitsrayim, to be your Elohim. I am יהוה your Elohim.”
make tzitziyot1 on the corners of their garments throughout their generations, and to put a blue cord in the tzitzit1 of the corners. Footnote: 1See Explanatory notes - “Tzitzit” - plural Tzitziyot. “And it shall be to you for a tzitzit, and you shall see it, and shall remember all the commands of יהוה and shall do them, and not search after your own heart and your own eyes after which you went whoring, so that you remember, and shall do all My commands, and be set-apart unto your Elohim. “I am יהוה your Elohim, who brought you out of the land of Mitsrayim, to be your Elohim. I am יהוה your Elohim.”
How do the Tassels (Tzitziyot or Tzitzit singular) do the above said? When tied according to the Nusach Ashkenazi, the numerical symbolism adds a Spiritual Touch:
In the tassel (Tzitzit), tied according to the traditional Nusach Ashkenazi way, (except that they do not use a blue strand at the moment) the symbolism for the numbers is central to the overall symbolism of the tzitzit. Between the 5 knots there are 7, 8, 11 and 13 spirals.
Seven and eight equals 15, which in gammatria (numerology) is equal to the two letters yod ( י) and heh ( ה )-the first two letters of the Name of the Eternal One (YHVH).
Eleven is the equivalent of vav ( ו ) and heh ( ה ) the last two letters of the Name of Elohim. The total, 26, is thus equivalent and representative of YHVH, the four-letter Name of Elohim.
Thirteen is equivalent to the Hebrew word echad--alef, chet, dalet--which means One. So to look at the tzitzit is to remember and know that "YHVH is One."
So to look at the tzitzit/Tzitziyot is to remember and know that "YHVH is One."
HOW TO TIE TZITZIT according to the Nusach Ashkenazi
You will have to have 16 strands of threads: 4 long ones (blue - about 1m20) and 12 short ones (white-about 1m). Separate these into four groups with one long and three short in each.
The longer strand is called the shamash [or helper] and that is the one used for the winding.
If you want to tie the Tzitzit directly through a whole in a tallit katan, then you must make a plan to make sure that while tying the tzitziyot through each hole, the material is hanging for instance on a hanger through a handle of a cupboard so that it can handle the pressure while tying. One can also just loop the tzitzit through the hole afterwards. In that way it can be washed seperately. The loop must just be then quite longer before you tie the first double knot. (see photo)Even up the four strands at one end and push the group through one of the corner holes in the tallit or i you make the tzitziyot separately then it is a good idea to make use of a key holder ring with a rope or string through it, tied around a pole of some sort or round a hook that is screwed into wood or a wooden leg of a table or head board of a bed. You can make your own plan because while tying the tzitzit you need to apply pressure and keeping it even.
Even up seven of the eight strands (the four being doubled) and leave the extra length of the shamash (blue string) hanging to one side.
With four strands in one hand and the other four in the other hand, make a double knot near the edge of the material or key ring. (There will be five sets of double knots, all which will be tied right over left, left over right, so that the left side remains stationary and the right side goes back and forth around the left.)
The central commandment surrounding tzitzit is "And you should see them and remember all of Elohim's commandments and do them”.
Tying according to the Sephardic way:
These have also 5 knots but with 10,5,6,5 in between, having the numerical worth of YHVH
Each section is a different letter of the Father's four-letter name.
י - Yod =10
ה - Heh =5
ו - Vav =6
ה - Heh =5
