Misplaced Pages

Tallit: Difference between revisions

Article snapshot taken from Wikipedia with creative commons attribution-sharealike license. Give it a read and then ask your questions in the chat. We can research this topic together.
Browse history interactively← Previous editNext edit →Content deleted Content addedVisualWikitext
Revision as of 22:09, 13 June 2009 editDebresser (talk | contribs)Autopatrolled, Extended confirmed users, Pending changes reviewers, Rollbackers, Template editors110,467 edits never saw such a rack, so info - implying that such is common practise - is not correct, and anyway not sourced← Previous edit Revision as of 22:21, 13 June 2009 edit undoDebresser (talk | contribs)Autopatrolled, Extended confirmed users, Pending changes reviewers, Rollbackers, Template editors110,467 edits reffixes, removed links from refsection that were external links or general duplicates of references, minor fixes in inernal linking and pronounciationNext edit →
Line 1: Line 1:
{{Refimprove|date=March 2009}} {{Refimprove|date=March 2009}}
] ]
A '''tallit''' ({{lang-he-n|טַלִּית}}) ('''taleth''' or '''talet''' in ] and ]) ('''tallis''' in ] and ]) is a Jewish prayer shawl worn in the synagogue on '']'' and holidays, and while reciting morning prayers (]), as well as afternoon (Minha) and evening prayers (Arbith) by many Spanish and Portuguese Jews. The tallit has special ]d and ]ted ] known as '']'' attached to its four corners. A '''tallit''' ({{lang-he-n|טַלִּית}}) ('''taleth''' or '''talet''' in ] and ]) ('''tallis''' in ] and ]) is a Jewish prayer shawl worn in the synagogue on '']'' and holidays, and while reciting morning prayers (]), as well as afternoon (]) and evening prayers (]) by many ].{{Dubious|date=June 2009|Various prayers}} The tallit has special ]d and ]ted ] known as '']'' attached to its four corners.

== Biblical commandment == == Biblical commandment ==
The Bible does not command wearing of a unique prayer shawl, or tallit. Instead, it presumes the people to already use an outer garment of some type to cover themselves (Numbers 15:38;Deuteronomy 22:12) and instructs them to add fringes (tzitzit) to the 4 corners of these. These passages do not specify tying particular types or numbers of knots in the fringes. Nor do they specify a gender division between men and women, or between native Israelite/Hebrew people and those assimilated by them. The commandment was addressed to all adult Israelites and those of "the mixed multitude" that exited Egypt with them. The Bible does not command wearing of a unique prayer shawl, or tallit. Instead, it presumes the people to already use an outer garment of some type to cover themselves (Numbers 15:38;Deuteronomy 22:12) and instructs them to add fringes (tzitzit) to the 4 corners of these. These passages do not specify tying particular types or numbers of knots in the fringes. Nor do they specify a gender division between men and women, or between native Israelite/Hebrew people and those assimilated by them. The commandment was addressed to all adult Israelites and those of "the mixed multitude" that exited Egypt with them.
Line 15: Line 16:
It is possible to purchase tallit in many colors, materials and designs. http://www.tallis-n-tefillin.com/wool3.html, http://www.judaica-mall.com/tallis.htm. Some artists such as Yair Emanuel and the Argamon family have their own studios, and design unique prayer shawls made with dyed silk, organza, hand embroidery, or beadwork. http://www.emanuel-judaica.com/, http://www.emanuel-judaica.com/site/detail/detail/detailDetail.asp?detail_id=106022&depart_id=18528, http://www.yusselsplace.com/talandkip.html. It is possible to purchase tallit in many colors, materials and designs. http://www.tallis-n-tefillin.com/wool3.html, http://www.judaica-mall.com/tallis.htm. Some artists such as Yair Emanuel and the Argamon family have their own studios, and design unique prayer shawls made with dyed silk, organza, hand embroidery, or beadwork. http://www.emanuel-judaica.com/, http://www.emanuel-judaica.com/site/detail/detail/detailDetail.asp?detail_id=106022&depart_id=18528, http://www.yusselsplace.com/talandkip.html.


According to the biblical commandment, a blue (Heb. תכלת , "tĕkeleth", tek·ā'·leth)thread (Heb. פתיל "pathiyl")known as "tekeleth" itself, is included in the tzitzit (numbers 15:38).<ref> Blue Letter Bible. "Numbers 15 - King James Version." Blue Letter Bible. 1996-2009. 12 Jun 2009. < http://www.blueletterbible.org/Bible.cfm?b=Num&c=15&t=KJV > <ref>http://www.tekhelet.com The Ptil Tekhelet Organization</ref> According to the biblical commandment, a blue (Heb. תכלת , "tĕkeleth", tek·ā'·leth)thread (Heb. פתיל "pethiyl")known as "tekeleth" itself, is included in the tzitzit (numbers 15:38).<ref>Blue Letter Bible. "Numbers 15 - King James Version." Blue Letter Bible. 1996-2009. 12 Jun 2009. http://www.blueletterbible.org/Bible.cfm?b=Num&c=15&t=KJV</ref> <ref>http://www.tekhelet.com/ The Ptil Tekhelet Organization</ref>


Strong's H8504 for "blue" defines the dye as obtained from the shell of a Mediterranean mussel: ''helix ianthina'' that provided a hue called cerulean purple. It is also defined as violet color, which is a shade between blue and purple. <ref>Blue Letter Bible. "Dictionary and Word Search for tĕkeleth (Strong's 8504)". Blue Letter Bible. 1996-2009. 12 Jun 2009.>. <ref> http:// www.blueletterbible.org/lang/lexicon/lexicon.cfm? Strong's H8504 for "blue" defines the dye as obtained from the shell of a Mediterranean mussel: ''helix ianthina'' that provided a hue called cerulean purple. It is also defined as violet color, which is a shade between blue and purple. <ref>Blue Letter Bible. "Dictionary and Word Search for tĕkeleth (Strong's 8504)". Blue Letter Bible. 1996-2009. 12 Jun 2009. http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?
Strongs=H8504&t=KJV > Strongs=H8504&t=KJV</ref>


Various methods of knotting the fringes have evolved. <ref>http://www.tekhelet.com/diagrams/TyingDiagramSeriesHomePage.htm Tying Guide</ref>According to ], the important part of the tallit is the tzitzit.<ref> (Numbers 15:37-40)also see <ref>http://www.judaicaquest.com/tallit</ref> Various methods of knotting the fringes have evolved. <ref>http://www.tekhelet.com/diagrams/TyingDiagramSeriesHomePage.htm Tying Guide</ref>According to ], the important part of the tallit is the tzitzit.<ref>http://www.judaicaquest.com/tallit</ref>


Traditionally, tzitzit have 613 knots, as a reminder of the 613 commandments comprising the entire code of law. The fringes themselves - knotted or not - were commanded as a reminder not to wander from G-d's commandments (Numbers 15:39). Traditionally, tzitzit have 613 knots, as a reminder of the 613 commandments comprising the entire code of law. The fringes themselves - knotted or not - were commanded as a reminder not to wander from G-d's commandments (Numbers 15:39).
Line 64: Line 65:


== References == == References ==
{{reflist}} {{Reflist}}
http://www.tallit.com Graphical view of many tallits for men & women

http://www.tallit.com/Categories/Tallit-Size.aspx Tallit Sizing Charts

Encyclopedia Judaica, Second Ed., Vol 19, entries Som - Tn. 2007. Keter Publishing House.

http://www.blueletterbible.com Online bible reference including concordance, dictionary, lexicon.


== External links == == External links ==
Line 82: Line 76:
* [http://www.yusselsplace.com/talandkip.html * [http://www.yusselsplace.com/talandkip.html
Tallit: artistic array, modern, and traditional] Tallit: artistic array, modern, and traditional]



{{Jewish life}} {{Jewish life}}

<!--Categories-->
<!--Other languages-->


] ]

Revision as of 22:21, 13 June 2009

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed.
Find sources: "Tallit" – news · newspapers · books · scholar · JSTOR (March 2009) (Learn how and when to remove this message)
A man wearing a prayer shawl draped over the head during prayer

A tallit (Template:Lang-he-n) (taleth or talet in Sephardic Hebrew and Ladino) (tallis in Ashkenazic Hebrew and Yiddish) is a Jewish prayer shawl worn in the synagogue on Shabbat and holidays, and while reciting morning prayers (Shacharit), as well as afternoon (Mincha) and evening prayers (Ma'ariv) by many Sephardi Jews. The tallit has special twined and knotted fringes known as tzitzit attached to its four corners.

Biblical commandment

The Bible does not command wearing of a unique prayer shawl, or tallit. Instead, it presumes the people to already use an outer garment of some type to cover themselves (Numbers 15:38;Deuteronomy 22:12) and instructs them to add fringes (tzitzit) to the 4 corners of these. These passages do not specify tying particular types or numbers of knots in the fringes. Nor do they specify a gender division between men and women, or between native Israelite/Hebrew people and those assimilated by them. The commandment was addressed to all adult Israelites and those of "the mixed multitude" that exited Egypt with them.

Jewish tradition added rabbinical interpretations to provide guidance and "fence" commandments to prevent unintentional transgression by believers. Rituals for donning the garment are an example of this. They are extra-biblical observances important to Jewish worship and culture.

Messianic Jews retain the use of tallit and tzitzit. Christians interested in exploring and identifying with the Hebrew roots of their faith have also begun to wear the prayer shawl as part of their observance. The book "Messianic Judaism is Not Christianity: a Call to Unity" discusses some of the issues raised by this blending of faith, while challenging the reader to form their own conclusions. More information is found by researching "the Hebrew Christian movement" and "Messianic Judaism", as well as the practices of the Messianic Jewish Alliance (M.J.A.).

Encyclopedia Judaica, Second Ed., Vol. 19, Som-Tn,2007, describes the prayer shawl as "a rectangular mantle that looked like a blanket and was worn by men in ancient times." Also, it "is usually white and made either of wool, cotton, or silk." "Strictly observant Jews prefer tallitot made of coarse, half-bleached lamb's wool."

A few decades ago, the horizontal stripes which run across the narrow ends of the shawl were exclusively black. They are now (in 2009) seen in colors including: blue, maroon, white, purple, gold, silver, rainbow, pink, and combinations of colored stripes with metallic stripes.

It is possible to purchase tallit in many colors, materials and designs. http://www.tallis-n-tefillin.com/wool3.html, http://www.judaica-mall.com/tallis.htm. Some artists such as Yair Emanuel and the Argamon family have their own studios, and design unique prayer shawls made with dyed silk, organza, hand embroidery, or beadwork. http://www.emanuel-judaica.com/, http://www.emanuel-judaica.com/site/detail/detail/detailDetail.asp?detail_id=106022&depart_id=18528, http://www.yusselsplace.com/talandkip.html.

According to the biblical commandment, a blue (Heb. תכלת , "tĕkeleth", tek·ā'·leth)thread (Heb. פתיל "pethiyl")known as "tekeleth" itself, is included in the tzitzit (numbers 15:38).

Strong's H8504 for "blue" defines the dye as obtained from the shell of a Mediterranean mussel: helix ianthina that provided a hue called cerulean purple. It is also defined as violet color, which is a shade between blue and purple.

Various methods of knotting the fringes have evolved. According to Rabbinic Judaism, the important part of the tallit is the tzitzit.

Traditionally, tzitzit have 613 knots, as a reminder of the 613 commandments comprising the entire code of law. The fringes themselves - knotted or not - were commanded as a reminder not to wander from G-d's commandments (Numbers 15:39).

Pronunciation

In Modern Hebrew the word is IPA: [taˈlit] ta-LEET, with the stress on the final syllable. In Yiddish it is TA-les, with the stress on the first syllable. The plural of tallit in Hebrew is tallitot, pronounced tah-lee-TOT. The Yiddish plural is taleisim, pronounced tah-LEY-sm.

Customs

File:Tallit knotting2.jpg
Tzitzis tied onto a tallit following the correct sequence of knots

In some Jewish communities, a tallit is given as a gift by a father to a son, a father-in-law to a son-in-law, or a teacher to a student. It might be purchased to mark a special occasion, such as a wedding or a bar/bat mitzvah. Many parents purchase a tallit for their children at the age of 13, together with tefillin. In the Reform and Conservative movements, it is common for both men and women to wear a tallit. While many worshipers bring their own tallit to synagogue, there is usually a rack of shawls for the use of visitors and guests. At Jewish wedding ceremonies, a tallit is often used as a chuppah or wedding canopy. The tallit is traditionally draped over the shoulders, but during prayer, some cover their head with it.

In the Talmudic and post-Talmudic periods the tefillin were worn by rabbis and scholars all day, and a special tallit was worn at prayer; hence they put on the tefillin before the tallit, as appears in the order given in "Seder Rabbi Amram Gaon" (p. 2a) and in the Zohar. In modern practice, the opposite order is considered more "correct". Based on the Talmudic principle of tadir v'she'ayno tadir, tadir kodem (תדיר ושאינו תדיר, תדיר קודם: lit., frequent and infrequent, frequent first), when one performs more than one mitzva at a time, those that are performed more frequently should be performed first. While the tallit is worn daily, tefillin are not worn on Shabbat and holidays.

The Kabbalists considered the tallit as a special garment for the service of God, intended, in connection with the tefillin, to inspire awe and reverence for God at prayer (Zohar, Exodus Toledot, p. 141a). The tallit is worn by all male worshipers at the morning prayer on weekdays, Shabbat, and holy days; by the hazzan (cantor) at every prayer while before the ark; and by the reader of Torah, as well as by all other functionaries during the Torah service.

Weddings

In many Sephardic communities, the groom traditionally wears a tallit under the chuppah (wedding canopy). In Ashkenazi communities, a more widespread custom is that the groom wears a kittel, although some Ashkenazim have in recent years started to wear a tallit according to the Sephardic custom.

Burials

In the Diaspora, Jews are buried in a plain, wooden casket. The corpse is collected from the place of death (home, hospital, etc.) by the chevra kadisha (burial committee). After a ritual washing of the body, the body is dressed in a kittel (shroud) and then a tallit. One of the tzitzit is then cut off. In the Land of Israel, burial is without a casket, and the kittel and tallit are the only coverings for the corpse.

Types of tallitot

Tallit katan

The tallit katan, or "small" tallit, is a fringed undergarment worn by Orthodox Jews. Some hasidic Jews wear a tallit katan on top of their shirts. The rules of a tallit katan are the same as that of a tallit "Gadol" in tying and materials.

Tallit gadol

The tallit gadol (traditionally known as tallét gedolah amongst Sephardim), or "large" tallit, is worn over one's clothing resting on the shoulders. This is the prayer shawl that is worn during the morning services in synagogue and by the leader of the prayers during some other services. The tallit gadol is usually woven of wool — especially amongst Ashkenazim. Some Spanish and Portuguese Jews use silk tallitot. Today some tallitot are made of polyester and cotton. Tallitot may be of any colour but are usually white with black, blue or white stripes along the edge. Sizes of tallitot vary, and are a matter of custom and preference. Some are large enough to cover the whole body while others hang around the shoulders. The neckband of the tallit, sometimes woven of silver or gold thread, is called the atarah.

From the four corners of the tallit hang fringes called tzitzit, in compliance with the laws in the Torah (Book of Numbers 15:38).

Laws of the tallit

Men

The prayer shawl is worn over one's clothes. In the Sephardi community, a tallit is worn in the synagogue by all boys and men. Among the Ashkenazim, many wear one only after marriage.

Women

Historically, women have not been obligated to don a tallit, as they are not bound to positive mitzvot which are time-specific (Babylonian Talmud, tractate Kiddushin 29a), and the obligation of donning a tallit only applies by day. Still, many early authorities permit women to wear a tallit, such as Isaac ibn Ghiyyat (b. 1038), Rashi (1040–1105), Rabbeinu Tam (ca 1100–1171), Zerachya ben Yitzhak Halevi of Lunel (ca. 1125–1186), Rambam (1135–1204), R. Eliezer ben Yoel Halevi (ca 1140–ca 1225), Rashba (1235–1310), Aharon Halevi of Barcelona (b. ca 1235?), R. Yisrael Yaaqob Alghazi (1680-1761), R. Yomtob ben Yisrael Alghazi (1726–1802)). There was, however, a gradual movement towards prohibition, mainly initiated by the Medieval Ashkenazi Rabbi Meir of Rothenburg (the Maharam). The Rema states that while women are technically allowed to don a tallit it would appear to be an act of arrogance (yuhara) for women to perform this commandment (Shulkhan Arukh, O.C. 17:2 in Mappah). The Maharil (Sefer Maharil, 7) and the Targum Yonatan Ben Uziel (on Dev. 22:5) both view a talit as a “male garment” and thus find that a women wearing a talit to be in violation of the precept prohibiting a women from wearing a man’s garment.

In contemporary Orthodox Judaism, there is a debate on the appropriateness of women wearing tzitzit which has hinged on whether women are allowed to perform commandments from which they are exempt. According to Rabbi Joseph Soloveitchik the issue depends on the intention with which such an act is undertaken, e.g. whether it is intended to bring a person closer to the Almighty, or for political or protest purposes. Other commentators hold that women are prohibited generally, without making an individual inquiry. The view that women donning a tallit would be guilty of arrogance is cited as applying to attempts of making a political statement as to the ritual status of the genders, particularly in the Modern Orthodox community, are generally more inclined to regard contemporary women's intentions as religiously appropriate.

Rabbi Moshe Feinstein wrote that permission is granted to every women who wishes to fulfill even those mitzvot which the Torah did not obligate; and they indeed fulfill a mitzvah and receive the reward for the fulfillment of the commandment - and according to the custom of the Tosafot they may also say the associated blessing - for shofar, lulav. And also tzitzit are applicable for a woman who desires to wear a four cornered garment - it should be different than a man’s garment - and by putting on it tzitzit, she fulfills this mitzvah.

Rabbi Yisrael Yaaqob Alghazi and Rabbi Yomtob ben Yisrael Alghazi held that the observance of this mitzvah by women was not only permitted but actually commendable, since such diligence amongst the non-obligated would inspire these women's male relatives to be even more diligent in their own observance.

References

  1. Blue Letter Bible. "Numbers 15 - King James Version." Blue Letter Bible. 1996-2009. 12 Jun 2009. http://www.blueletterbible.org/Bible.cfm?b=Num&c=15&t=KJV
  2. http://www.tekhelet.com/ The Ptil Tekhelet Organization
  3. Blue Letter Bible. "Dictionary and Word Search for tĕkeleth (Strong's 8504)". Blue Letter Bible. 1996-2009. 12 Jun 2009. http://www.blueletterbible.org/lang/lexicon/lexicon.cfm? Strongs=H8504&t=KJV
  4. http://www.tekhelet.com/diagrams/TyingDiagramSeriesHomePage.htm Tying Guide
  5. http://www.judaicaquest.com/tallit
  6. (Iggeret Moshe, Orech Hayim 4:49, s.v. ibra d’ika)

External links

Tallit: traditional and modern examples]

Tallit: artistic array, modern, and traditional]

Jewish life
Birth and infancy

Coming of age
Daily life
Marriage
Religious practice
Religious items
Death
Categories:
Tallit: Difference between revisions Add topic