Read about the Tallit and it's significance in Shabbat....
The tallit (tallis in Yiddish and tallitot in the plural)
is a ritual prayer shawl that is used to hold the tzizit - fringes -
that we are commanded to affix to the corners of our garments. The
Tallit is worn as a reminder to observe all of God's laws. It is
worn by adult male worshippers and, increasingly, by women as well)
at all weekday morning services, on Shabbat, and on holidays.
Some Askenazic Orthodox congregations follow the tradition that only
those who have been married wear a tallit.
Traditions: The tallit is
wrapped around the head and shoulders after reciting a special
prayer (and, on weekday mornings, before putting on tefillin). The
prayer is as follows "Blessed art Thou O God who hast commanded
us to wrap ourselves in the tallit."
Themes/Symbols: The Tallit
symbolizes our wrapping of ourselves in God's brilliance. The
Kabbalists associated the Tallit with protection, illumination, and
elevation. Many Tallitot have a blue string on them or some blue on
them. The color blue signifies the original blue thread that was
commanded to be placed in the fringes (Numbers 15:38) " . . .
Put with the fringe of each corner of the garment a thread of
blue." However, today there are many beautiful variations for
the colors of the Tallit - some with blue, some with black, some
multi-colored.
Halakhah: In the Torah , God said to Moses
"Speak to the Children of Israel and bid them to affix fringes
to the corners of their garments . . . that ye may look upon them
and remember all the commandments of the Lord . . . " (Numbers
15:37-41). The fringes are called Tzizit - and the garment or the
Tallit is used to affix the fringes so that we may have the fringes
affixed to our garments.
The Tallit is worn only during the day
(except on Yom Kippur when it is worn for Kol Nidrei ) because
Numbers 15:39 commands that there be sufficient light for the Tzizit
to be noticed. This was not possible in the days before electricity.
what is a tallit ? why wear a tallit ? who wears a tallit ? how are
the Tzitzit tied ? what does the 7-8-11-13 windings pattern mean?
how to put on a tallit ? tell me more about a kippa what is a tallit
?
The tallit (also pronounced tallis) is a prayer shawl, the most
authentic Jewish garment. It is a rectangular-shaped piece of linen,
wool, or silk (and sometimes, now, polyester) with special fringes
called Tzitzit on each of the four corners. The purpose of the
garment is to hold the Tzitzit. Most tallitot (alternative plural:
talleisim) have a neckband, called an Atarah, which most often has
the blessing one recites when donning the tallit, embroidered across
it.
why wear a tallit ?
The Lord said to Moses:
Speak to the Israelites and instruct them to make for themselves
fringes on the corners of their garments throughout the ages; let
them attach a cord of blue to the fringe at each corner. That shall
be your fringe; look at it and recall all the commandments of the
Lord and observe them, so that you do not follow your heart and eyes
in your lustful urge. Thus you shall be reminded to observe all My
commandments and to be holy to your God. [Numbers 15:37-41] The
purpose of the tallit, then, is to hold the Tzitzit, and the purpose
of the Tzitzit (according to the Torah) is to remind us of God's commandments. The tallit is worn for morning prayer, during the week
as well as on Shabbat and other holy days.
Who wears a tallit ?
Generally, a Jew who has reached the age of majority (in
most communities, this is 13, though in some communities, girls
reach the age of majority at 12) wears a tallit. There exists a
custom of not wearing a tallit prior to marriage. This custom is not
widely practiced, however, in large measure because it prevents one
from fulfilling a commandment between the age of 13 and the time one
marries.
How are the Tzitzit tied ?
Tying Tzitzit is
a Jewish art, a form of macrame. A hole is carefully made and
reinforced in each corner of the tallit. Through each hole, four
strands are inserted: three short strands and one long strand. The
longer strand is called the shammash and this is the one which is
used for winding around the others. To tie the Tzitzit, line up the
four strands so that the three of equal length are doubled evenly,
and the fourth strand is lined up at one end with the other seven
ends. With four strands in one hand, and the other four in the
other, make a double knot at the edge of the fabric. Then take the
shammash and wind it around the other seven strands seven times in a
spiral motion. Make a second double knot, with four strands in one
hand and four strands in the other. Then wind the shammash around
the seven strands eight times and make another double knot. Wind the
shammash around eleven times and make a double knot. Finally, wind
the shammash thirteen times around the ramaining seven strands and
make one final double knot. When done correctly, the Tzitzit will
have 7-8-11-13 winds between the double knots.
What does the 7-8-11-13 windings pattern mean?
There are a number of
interpretations for this pattern of windings. One interpretation is
that each set of windings corresponds to one of the four letters in
God's name. Another interpretation employs Gematria, Jewish
numerology, which assigns to each Hebrew letter a numeric value:
aleph is 1, beth is 2, gimmel is 3, and so on. In this second
interpretation of the windings of the Tzitzit, the numbers 7-8-11-13
have special meaning: 7+8=15, which in Hebrew is written yod-hay,
the first two letters of God's name (the Tetragrammaton); 11=vav+hay,
the third and fourth letters of God's name. Hence, the first three
windings "spell" God's holy name. Thirteen, the last set
of windings, is equivalent in value to the word "echad"
which means "one". Hence, all four windings can be
interpreted to say "God is one". Yet another
interpretation holds that when we consider the windings between the
knots, 7, 8, 11, and 13, the first three numbers equal 26, which is
numerically equivalent to the Tetragrammaton, and the remaining
number, 13, is equivalient to the "echad"
("one"). Hence, the windings tell us that God is One. If
we take the sum of the first three numbers (7+8+11) and equate that
with God's name, then the 13 which remain can also be interpreted to
reflect the 13 attributes of God, as articulated by Moses Maimonides
and set to verse in the Yigdal. By still another inerpretation, the
Gematria value of the word "Tzitzit" (tzadi-yod-tzitzit-yod-taf)
is 600. To this we add the eight strands plus the five knots,
totalling 613 in all. According to tradition, God gave us 613
Mitzvot (commandments) in the Torah. Just looking at the tallit with
its Tzitzit, therefore, reminds us of the commandments, as the Torah
says, "You should see them and remember all God's commandments
and do them".
How to put on a tallit ?
Open tallit and hold in
both hands so you can see atarah (the collar band on thich the
blessing is often embroidered. Recite the berachah: [Tzitzit
Blessing] BA-RUCH A-TA A-DO-NAI E-LO-HAY-NU ME-LECH HA-O-LAM A-SHER
KI-D'SHA-NU B'MITZ-VO-TAV V-TZI-VA-NU L'HI-TA-TAYF BA-TZI-TZIT
Blessed are You, Lord our God, Ruler of the Universe, who makes us
holy with commandments, and has commanded us to wrap ourselves in he
Tzitzit. Kiss the end of Atarah where the last word of the blessing
is embroidered, and then a beginning where the first word is. Wrap
the tallit around your shoulders, holding it over your head for a
moment of private meditation.
Adjust the tallit on your shoulders
comfortably tell me more about a kippa The kippah is a
head-covering. It is also called a yarmulke in Yiddish and often
rendered "skullcap" in English. The Torah does not mandate
a head-covering. Hence it is not a mitzvah (commandment) and there
is no berakhah (blessing) recited upon putting it on one's head. It
is likely that the custom of covering one's head derives from the
attire of the High Priest in the days when the Temple in Jerusalem
stood. The High Priest garb included a head-covering.
When the Pharisees democratized Judaism and taught that each person is like a
priest to God and each table an altar, the custom of wearing a
head-covering was transferred to ordinary people as a means of
expressing awareness of, and respect for, God throughout one's day.
The Talmud (Shabbat 15b) puts it this way: Cover your head so that
awe of heaven will be upon you." The term "yarmulke"
has been explained as yireh melekh (fear or awe of the King). It
would seem that the custom of wearing a head-covering grew slowly,
over time.
Originally, the kippah was worn for prayer, religious
study, and while eating. By the 1500's, it was universally accepted
among Jews as the proper dress throughout the day. Today, some Jews
cover their heads throughout the day (except when bathing and
swimming); others while praying, studying sacred texts, and eating;
others not at all. In liberal synagogues, both men and women will
cover their head or not, as is the custom. In Orthodox synagogues,
only men are required to cover their heads.
While wearing a kippah
is not a commandment and there is no accompanying blessing, for
some, the morning blessing oter Yisrael b'tifarah ("...Who
crowns Israel with glory...") serves as a sort of blessing. A
kippah may be made out of fabric or crocheted. It can be decorated
any number of ways, with embroidery, needlepoint, fabric paint,
applique, or designs knitted into it in the case of a crocheted
kippah. The designs may be geometric or might include the wearer's
name. Shabbat Traditions Kabbalat Shabbat Shabbat Eve Zemirot
Se'udah Shlishit (The Third Meal)
Because Shabbat is a day of rest,
it is traditional not to perform any work on this day. Work has been
defined broadly over the centuries so as to prohibit a wide range of
activities among people who are very observant. For example, the
Biblical prohibition on the creation of fire on Shabbat has come to
be defined among the Orthodox and the very observant to extend to a
prohibition on turning on light switches or electrical appliances.
Other activities from which it is traditional to refrain on Shabbat
include carrying, plowing, reaping, baking, dyeing wool, sewing,
slaughtering animals, driving a car, or anything that involves the
creation, production, or transformation of an object. Shabbat is a
central part of the Jewish family and Jewish life.
It is a time for
families and friends to gather for meals, prayer, and relaxation
together. Because all Jewish holidays begin in the evening, Shabbat
begins at nightfall on Friday evening and ends approximately 24
hours later, or nightfall on Saturday. Friday night allows for
people to gather for the Friday night meal, a meal that often
includes singing and sometimes dancing. The traditions associated
with Shabbat range from the lighting of the candles just before
sunset on Friday, to the blessings over the wine and bread on Friday
evening, to the third meal or Shalosh Seudot, to the observance of
Havdalah on Saturday night as the Shabbat departs.
One of the most
important customs is the setting of the Shabbat table, usually
adorned with a white tablecloth, two Challahs, usually covered with
a beautiful Challah Cover covering, a Kiddush Cup and Shabbat
Candlesticks, symbolizing our welcoming of the royalty of Shabbat.
Shabbat Symbols and Themes Themes: As mentioned above, the main
theme of Shabbat is rest and relaxation along with spiritual
rejuvenation. Equally important is the idea that Shabbat is
different from all other days of the week.
Shabbat is the day where
one is supposed to refrain from doing the things that they normally
do on all other days and to do things that are different. While this
undoubtedly includes work, this also can include other actions, such
as worrying about your job or thinking about an argument you may
have had with a neighbor.
Symbols: There are many symbols that are
associated with Shabbat - not the least of which are the lighting of
the candles, the Kiddush Cup, Handwashing, Challah and Havdalah.
These are the basic symbols that represent Shabbat and really help
provide a spiritual connection to all Jews around the world. Candle
lighting -- Shabbat is generally considered to begin with the
lighting of the candles followed with the prayer over the candles.
Kiddush -- The Kiddush (sanctification) or the prayer over the wine
is then recited. The person reciting the Kiddush then takes a sip
and then distributes wine to everyone at the table. The wine is
placed in a Kiddush cup and usually distributed through smaller
cups. The person reciting the Kiddush will pour a small amount from
the larger cup into smaller cups and pass the small cups around so
that all persons at the table may partake.
Hand washing -- At this
point, persons will go and wash their hands Netilat Yadayim (Hand washing),
which is intended to endow the meal with spirituality. Many people
use special Hand washing Bowls, some of which have two sides to them
to make the pouring of the water easier.
Challah -- usually two
Challahs are placed on Challah Boards upon the table. These Challahs
are covered with either white Challah Covers or more decorative or
ornamental covers. A special Challah Knife is used to cut the
Challah and a piece of the Challah is distributed to everyone at the
table.
Havdalah - At the conclusion of Shabbat is the Havdalah
service, usually right after sundown on Saturday night. During this
ceremony, people gather to say good-bye to Shabbat by lighting a
special braided, multi-wicked candle, drinking wine and smelling
sweet spices from spice boxes.
Shabbat Candlelighting We light
candles to mark the onset of Shabbat, every Friday evening,
symbolizing our welcoming into the home the expansive warmth and
light that accompany Shabbat and the holidays. Tradition dictates
that candles be lit roughly eighteen minute before sunset, which is
the time that, according to Jewish law, the new day actually begins.
By lighting the candles ahead of the sunset and the new day, we
borrow time from the work week and extend the time of Shabbat. It is
traditional to light the candles, cover your eyes, and then recite
the blessing (Baruch Atoh Adonai Eloheinu Melech HaOlam Asher
Kidshanu B'Mitzvotav V'Tzivanu L'Hadlik Ner Shel Shabbat) It is
customary to light at least a pair of candles.
Many people light
more than two (either with multiple candlesticks or a candelabrum),
some following the custom of lighting one candle for each family
member and others finding another symbolism in a given number, such
as seven (a Kabbalist custom). Although the mother of a family or
the women present customarily light the candles, it is a household
requirement. A man living alone or away from home should light the
candles and say the blessing over them. Similarly, in the absence of
a woman or when a woman is too ill to do so, the men present are
required to do so. The candles should be lit in the dining room
where the Shabbat dinner will take place in order to honor the
Shabbat by brightening the festive meal.
Shabbat Halacha
"Remember the Sabbath day to keep it holy. Six days shall you
work and do all your tasks. But the seventh day is a Sabbath unto
the Lord your God. You shall do no manner of work... For in six
days, God made heaven, earth and sea and all that is in them, and He
rested on the seventh day. Therefore, God blessed the Sabbath day
and made it holy." (Exodus 20:8-11)
Biblical law forbids us to
work on Shabbat. While the Torah does not define which labors are
forbidden, the rabbis took it upon themselves to do so in the Mishna.
There are thirty-nine forbidden forms of work. As noted above, these
include, plowing, reaping, slaughtering an animal, baking, carrying,
dyeing wool, weaving, etc. The last of these is that we are
forbidden to carry an object from a person's private dwelling to
another. However, we are allowed to carry things within our own
dwelling. (As a result, in many communities, Jews would not be
allowed to push their babies in baby carriages to go to Synagogue
because they are carrying a baby from their private dwelling to that
of another.
The Rabbis have a found a way around this by
"enclosing" the neighborhood by tying an "Eruv"
around the boundaries of the neighborhood - -therefore, one is
technically within a dwelling and therefore allowed to carry
things.). Additionally, one must avoid doing anything on Shabbat
that could lead to work - i.e. carrying money. As a result, anything
that can be used, money, a hammer, etc., also cannot be handled.
These items are referred to as "Muk-tze."
History: We are
commanded to observe Shabbat by the fourth commandment of the Ten
Commandments and this is repeated throughout the Bible. In
Deuteronomy 5:12-15, we are reminded of the Ten Commandments that
Shabbat is a day of rest for masters and servants and as a day
commemorating our release from bondage in Egypt. Exodus 31:16-17
states that "the children of Israel shall keep the Sabbath
throughout the generations for a perpetual covenant . . . for in six
days the Lord made heaven and earth, and on the seventh day He
ceased from work and rested.
The observance of Shabbat is predicated
on two main ideas: the first is that God created the heavens and
earth in six days and rested on the seventh. As a result, our
observance of Shabbat recognizes God as the creator of all things.
Second, Shabbat commemorates the exodus out of Egypt where we were
slaves. God gave us the freedom from bondage and we became
independent people. Shabbat is a way to reconfirm this freedom.
Miscellaneous: While Shabbat is one of the holiest days of the year,
even the strictest of Shabbat laws falls to the side when a person's
life is in danger. The principle - "Pikkuah Nefesh" - or
the saving of one's life overrides all observances of Shabbat. That
is why doctors are allowed to work on Shabbat. Special Shabbatot
Shabbat Zachor Shabbat Shekalim Shabbat Parah Shabbat HaChodesh
Shabbat HaGadol Shabbat Chazon Shabbat Nachamu Shabbat Shuvah
Shabbat Shirah On each of the two Shabbatot before Purim and the
three between Purim and Pesach, we read a special additional Torah
portion and a special Haftarah. Shabbat Shekalim is the second
Shabbat before Purim. Torah Reading for Shabbat Shekalim: Exodus
30:11-16
Haftarah: II Kings 12:1-17 Shabbat Zachor is the Shabbat
immediately before Purim. Torah Reading for Shabbat Zachor:
Deuteronomy 25:17-19
Haftarah: I Samuel 15:2-34 Shabbat Parah is the
Shabbat immediately before Shabbat HaChodesh.
Torah Reading for
Shabbat Parah: Numbers 19:1-22 Haftarah: Ezekiel 36:16-38 Shabbat
HaChodesh is the Shabbat of or immediately before the new months of
Nissan, shortly before Pesach.
Torah Reading for Shabbat Hachodesh:
Exodus 12:1-20 Haftarah: Ezekiel 45:16 - 46:18 Shabbat Hagadol is
the Shabbat immediately before Pesach. No Additional
Torah Reading
Haftarah: Malachi 3:4-24. Havdalah Symbols History Traditions
Halacha
Miscellaneous Havdalah Literally meaning
separation, this ceremony comes at the end of Shabbat. It separates
Shabbat from the rest of the week. It is a ceremony that uses wine,
spices, and candles. Smelling the spices signifies the hope for a
fragrant week; the light signifies the hope for a week of brightness
and joy. There are different practices as to the time of havdalah.
Some say 48 minutes after sunset, other say 72 minutes, and still
others use even longer periods after sunset.


