Tzitzit
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| Halakhic sources | |
|---|---|
| Note: Not meant as a definitive ruling. Some observances may be rabbinical, or customs, or Torah based. | |
| Texts in Jewish law relating to this article: | |
| Bible: | Numbers 15:38 and Deuteronomy 22:12 |
| Mishnah: | |
| Babylonian Talmud: | Menachoth 39-42 |
| Jerusalem Talmud: | |
| Mishneh Torah: | Ahavah (Love): Tzitzit |
| Shulkhan Arukh: | Orach Chayim 8-25 |
Tzitzit (Ashkenazi Hebrew: tzitzis) are "fringes" or "tassels" (Hebrew: ציצת (Biblical), ציצית (Mishnaic)) found on a tallit worn by observant Jews as part of practicing Judaism. In Orthodox Judaism it is only worn by males.
Contents |
[edit] Origin and practice
The Torah states in Numbers 15:38: "Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of blue" (Hebrew: תכלת - tekhelet) "on the fringe of each corner."
Tzitzit are also commanded in Deuteronomy 22:12, which says: "You shall make yourself twisted threads, on the four corners of your garment with which you cover yourself."
Tzitzit are attached today only to Jewish religious garments, such as a tallit gadol (large prayer shawl). This is due in part to the fact that today's typical garment does not have the required four corners, and thus the fringes are not necessary. Traditional Jews wear a tallit katan ("small prayer shawl") in order to fulfill this commandment at their own volition (although some consider it a transgression to miss a commandment that one has the ability to fulfill).
Various reasons are given for the commandment. The Torah itself states: "So that you will remember to do the commandments". In addition, it serves as a reminder of the Exodus from Egypt (Numbers 15:40). The Talmud equates its observance with that of all the mitzvot. Rambam (Comm. Pirkei Avot 2:1) includes it as a major mitzvah along with brit milah ("cirmucision") and the korban pesah "Paschal lamb").
[edit] Threads and knots
The fringe (tzitzit) on each corner is made of four strands, each of which is made of eight fine threads (known as kaful shemoneh). The four strands are passed through a hole (or according to some: two holes) 1-2 inches (25 to 50 mm) away from the corner of the cloth.
There are numerous customs as to how to tie the fringe. The Talmud explains that the Bible requires an upper knot (kesher elyon) and one wrapping of three winds (hulya). The Talmud enjoined that between 7 to 13 hulyot be tied, and that "one must start and end with the color of the garment." As for the making of knots in between the hulyot, the Talmud is inconclusive, and as such poskim ("decisors of Jewish law") have varyingly interpreted this requirement. The Talmud described tying assuming the use of tekhelet dye, however, following the loss of the source of the dye, various customs of tying were introduced to compensate for the lack of this primary element.
Though many methods exist, the one that gained the widest acceptance can be described as follows:
The four strands of tzitzit are passed through holes near the four corners of the garment (Shulchan Aruch Orach Chaim 11:9-11,15) that are farthest apart (10:1). Four tzitzit are passed through each hole (11:12-13), and the two groups of four ends are double-knotted to each other at the edge of the garment near the hole (11:14,15). One of the tzitzit is made longer than the others (11:4); the long end of that one is wound around the other seven ends and double-knotted; this is done repeatedly so as to make a total of five double knots separated by four sections of winding, with a total length of at least four inches, leaving free-hanging ends that are twice that long (11:14).
Before tying begins, a Hebrew blessing is said (it's more of a "declaration of intent"): L'Shem Mitzvat Tzitzit ("for the sake of the commandment of tzitzit"). Some rabbis are of the opinion that one should instead say a full blessing: Baruch atah Adonai Elohainu Melech HaOlam, asher kiddishanu b'mitzvotav v'tzivanu la'asot tzitzit ("Blessed are you, Lord, our God, King of the universe who sanctified us with His commandments and commanded us to make tzitzit.)
The two sets of stands are knotted together twice, and then the shamash (a longer strand) is wound around the remaining seven strands a number of times (see below). The two sets are then knotted again twice. This procedure is repeated three times, such that there are a total of five knots, the four intervening spaces being taken up by windings numbering 7-8-11-13, respectively. The total number of winds comes to 39, which is the same number of winds if one were to tie according to the Talmud's instruction of 13 hulyot of 3 winds each. Furthermore, the number 39 is found to be significant in that it is the gematria (numerical equivalant) of the words: "The Lord is One" Deuteronomy 6:4). Others, especially Sephardi Jews, use 10-5-6-5 as the number of windings, a combination that represents directly the spelling of the Tetragrammaton (one of God's names).
Rashi, a prominent Jewish commentator, bases the number of knots on a gematria: the word tzitzit (in its Mishnaic spelling) has the value 600. Each tassel has eight threads (when doubled over) and five sets of knots, totalling 13. The sum of all numbers is 613, traditionally the number of mitzvot (commandments) in the Torah. This reflects the concept that donning a garment with tzitzit reminds its wearer of all Torah commandments.
Nachmanides disagrees with Rashi, pointing out that the Biblical spelling of the word tzitzit has only one yod rather than two, thus adding up to the total number of 603 rather than 613. He points out that in the Biblical quote "you shall see it and remember them", the singular form "it" can refer only to the "p'til" ("thread") of tekhelet. The tekhelet strand seerves this purpose, explains the Talmud, for the blue color of tekhelet, resembles the ocean, which in turn resembles the sky, which in turn is said to resemble God's holy throne - thus reminding all of the divine mission to fulfill His commandments.
[edit] Tekhelet
According to the Talmud, tekhelet (תכלת) which appears 48 times in the Tanakh - translated by the Septuagint as "iakinthos" (blue) - is a specific dye of blue produced from a creature referred to as a "hillazon", other blue dyes being unacceptable (Tosefta). Since the source of the dye was lost, Jews wear plain white tzitzit without any dyes. Some explain the black stripes found on many traditional prayer shawls as representing the loss of this dye.
The advent of the 19th century has seen a number of attempts to identify the ancient source of the dye using relevant Talmudic sources. As will be described below, three candidates have been proposed as the source of the dye. For various reasons no candidate has been unanimously accepted, though over the past decade the Murex trunculus mollusk dye has enjoyed great acceptance. Some poskim ("decisors of Jewish law") maintain that it is better to use no dye at all rather than rely on evidence, though they agree that there is no transgression involved with wearing colored strands. Some also claim that tekhelet was removed for a divine purpose to be revealed by the Jewish Messiah at the time of the ultimate redemption - though this is specious given that no biblical commandment is dependant on the advent of the Messiah.
[edit] Hillazon
The Hillazon is the animal from which the tekhelet dye was obtained by the ancient Israelites according to rabbinic tradition. An important description of the hillazon comes from the Talmud (Tractate Menachot 44a, PDF):
- Its body is like the sea.
- Its creation is like a fish.
- It "comes up" once in 70 years,
- Its "blood" is used for tekhelet,
- Therefore: It is expensive.
Other criteria (with Talmudic references):
The fishers of the hillazon are from Haifa to Tyre (Shabbat 26a)
- The color of the hillazon dye is identical to that produced from the dye of the kela ilan plant (Indigoferra tinctoria), which served as a counterfeit source of the dye (Baba Metzia 61b)
- One who cracks open the shell of the hillazon on the Jewish Sabbath violates Shabbat (Shabbat 75a)
- The shell of the hillazon grows together with it (Midrash Shir ha Shirim Rabbah 4:11)
- The blood of the hillazon is the color of tekhelet (Rashi, Tractate Hulin 89a)
- The blood of the hillazon is black like ink (Maimonides Hilchot Tzitzit 2:2)
- The hillazon buries itself in the sand (Megila 6a)
- It is a boneless invertebrate (Yerushalmi Sabbath 1:3 8a)
[edit] Sepia officinalis
In 1887 Rabbi Gershon Henoch Leiner (the Radzyner Rebbe) embarked on an extensive research program and found the Sepia officinalis (common cuttlefish) to meet many of the above criteria. This new tekhelet produced from this animal quickly caught on amongst the Rebbe's followers and within a year, 10,000 Radziner Hasidim wore the colored tzitzit. The dye also became popular amongst Breslov Hasidim (followers of Rabbi Nachman of Breslov). The vast majority of Orthodox Jewry, however, did not accept the Radzyner Rebbe's findings.
Rav Herzog corresponded with the Rebbe regarding his dye and thus obtained the recipe for it. As part of his doctoral research, he had the recipe analyzed by chemists who informed him that the recipe was for that of the well known synthetic dye "Prussian Blue" wherein the blue color results from iron filings, the cuttlefish merely supplying nitrogen which doesn't contribute to the color. With this information, R. Herzog rejected the cuttlefish as the hillazon. Indeed, had the Rebbe known this fact, he too would have rejected it, as he writes explicily that the color must come from the animal, all other additives being permitted solely to aid the color to adhere to the wool (Ptil Tekhelet, p.168).
[edit] Janthina
Within his doctoral research on the subject, Rav Herzog, proposed that if one could not obtain blue from the Murex trunculus then research into the Janthina snail ("violet snail", or "common purple sea snail") would be appropriate. Though blue dye has indeed been obtained from the Murex t. snail, in 2002 Dr. S.W. Kaplan of Rehovot, Israel proclaimed that he was able to dye wool with the extract of Janthina.
[edit] Murex trunculus
The Murex trunculus, a sea snail, is popularly advanced as the source of the coveted dye. Rabbi Yitzhak HaLevi Herzog (1889-1959), the first Chief Rabbi of Israel, wrote his doctoral thesis in 1913 on the subject and named the Murex snail as the most likely candidate for the dye's source. Though the Murex fulfilled many of the Talmudic criteria, his inabilty to consistently obtain blue dye (sometimes the dye was purple) from the snail precluded him from proclaiming that dye source had been found.
In the 1980's, Otto Elsner, a chemist from the Shenkar College of Fibers in Israel discovered that if a solution of the dye was exposed to sunlight, blue instead of purple was consistently produced. Eventually, in 1993, the Ptil Tekhelet Foundation was formed for mass production of this tekhelet, as well as to continue further research.
[edit] In archaelogy and secular scholarship
Some archaeologists and non-traditional secular biblical scholars speculate as to the source of the tradition. According to the modern documentary hypothesis, the reference to Tzitzit in Numbers comes from the Priestly Code, while that from Deuteronomy to the Deuteronomic Code, and hence date to around the late 8th century BCE and late 7th century BCE respectively, some time after the practice began to be in use<ref>Richard Elliott Friedman, Who wrote the Bible?</ref>. The custom however, clearly predates these Codes, and was not only limited to Israel; images of the custom have been found on several ancient Near East inscriptions, in contexts suggesting that it was practiced across the Near East<ref>Peake's Commentary on the Bible</ref>. Some scholars believe that the practice among ancients originated due to the wearing of animal skins - which have legs at each corner - and that later fabrics symbolised the presence of such legs, first by the use of amulets, and later by Tzitzit<ref>ibid</ref>. This explanation does not negate the biblical commandment's use of such social elements in order to emphasize its own agenda. Indeed, Prof. Milgrom writes that tassels were used in the ancient world as an ensignia as to the status of its wearer, often his rank within the court of the ruler. The tzitzit thus indicated that it's bearer was a Jew, servant of the King of kings.
[edit] External links
[edit] General
- AskMoses.com explains tzizit
- Tzitzith - The Laws of Fringes. Explores the significance of the ritually fringed four-cornered garment. Complete with basic laws, blessings and diagrams. chabad.org
- JewFAQ.org on tzitzit
[edit] Pro-cuttlefish
- Chilazon.com - A group that promotes the Razyner Rebbe's view that the lost hillazon to be the common cuttlefish
- Beged Ivri- A society which studies ancient Israeli customs takes on Ptil Tekhelet.
[edit] Pro-Murex
- Ptil Tekhelet - A group that promotes the view that the lost chilazon (the animal required to make tekhelet) to be the snail Murex trunculus.
- Explanation of how tekhelet was discovered and made from the Murex trunculus
[edit] Pro-Janthina
- http://www.realtekhelet.com/realtekhelet_book/index.html - Site of Dr. Kaplan
[edit] Comparison of all three methods
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he:ציצית ja:ツィーツィート nn:Sisít pl:Cicit pt:Tzitzit tr:Tsitsit yi:ציצית
