Lessons in Memory of my brother Dale Alan Konigsburg
June 21, 2004- Number 5764-33
Wedding 2 - Engagement
While we can find plenty of example of marriages in the Bible, even in the Torah itself, There are virtually no Mitzvot in the Torah relating to HOW to get married. The only real hint of a wedding ceremony is the story of Jacob and Rachel where we learn that a wedding takes more than one day, that the bride was veiled, that a groom (or his family) had to pay a "bride-price" to the father of the bride. There also seems to be some issue of consent by the bride and groom, that is the parents could not arrange a marriage without their knowledge and consent. None of these things, however, is in the category of law. It is from these hints that Jewish wedding laws have grown but it should be understood that the whole wedding process is Rabbinic in nature. The Rabbis decide who can and can not get married, what the wedding rituals will be and what will be the legal ramifications of marriage.
The Talmud notes three stages to marriage. 1. Shidduchin: engagement (what we would call serious dating) 2. Arusin: Betrothal (what we would call engagement although to the rabbis this had different connotations.) And 3. Nisuin: Nupitals (the wedding ceremony itself)
Shidduchin- This is a state where the couple have informally agreed to be married, but there is no legal obligation. It was a festive and formal announcement by the family that the two will be married pending the negotiations as to the time, place, and size of the wedding as well as the obligations of each family to pay for what parts of the ceremonies and the dowery and maintenance of the bride and groom. These were incorporated in a document called "tenaiim" and it was a binding contract for the marriage. There was also a penalty stipulated for violating the agreement or breaking the engagement. In some places this agreement was "sealed" by the two future mother-in-laws breaking a plate. In the past breaking this agreement was a serious breach and while it did not affect the status of the bride and groom, it could have a serious effect on the moral standing of the family who breaks it. Today this ceremony is largely ceremonial and social in nature. The usual custom is that the groom gives his bride a ring and a public or written announcement is made. If the engagement is broken, the ring and other gifts should be returned.
Arusin: Is the formal engagement of the couple. Once it has been performed, the bride is forbidden to any other man that the groom. In past centuries, the Arusin would preceed the Nisuin by and interval of about 12 months. During this time the groom would gather the financial resources to pay the dowery and the bride would collect the items that she was required to bring into her home after the wedding. It was a time when the terms of the tenaiim would be fulfilled. The only difference was that if the engagement were broken after Arusin, than the couple would require a divorce and would carry the stigma of divorce in their lives. Arusin is performed by reciting a special blessing over a cup of wine, with the groom presenting to the bride an object (ring or other object) worth a "perutah" or more and reciting the formula of Kiddushin. This ceremony bound the couple together but they were not permitted to live together as husband and wife. Only after Nisuin could the couple set up a home together.
Today, Arusin and Nisuin are done one after the other in the Wedding ceremony and there is no longer a waiting period between them. Some say that the uncertain life of the Jews in Europe let to the demise of the Arusin period, when it could not be certain that the bride and groom could survive the turmoil of the year and make it to the wedding. If the groom disappeared during this time, the bride would be stuck waiting for him to either return and marry her, return and end the engagement or that there would be proof that he had died.
Next week: Wedding 3: The Ketubah
Monday, June 21, 2004
HMS 5764-32; Wedding 1 - Who Can Marry and Who Can Not
Lessons in Memory of my brother Dale Alan Konigsburg
June 21, 2004- Number 5764-32
Wedding 1 - Who Can Marry and Who Can Not
Marriage is one of the most sacred institutions in Judaism. It is called, in Hebrew, "Kiddushin" for through marriage the marital bond is sanctified, it becomes not just a bond between a husband and wife, but also a bonding of both to G-d. It is the relationship that makes us most like G-d, in that through marriage, creation of life becomes possible. In addition, because Judaism is a religion that depends on strong families, our faith has an abiding interest in keeping marriage strong. Without strong marriages, the very foundation of Judaism can be weakened.
To create strong marriages, Judaism has many rules and regulations to protect Jewish interests in marriage. We have a tendency to see marriage as the love between two people. But marriage is more than the relationship. It carries with it the hopes and dreams of a family, of a community and of the religion. In the same way that civil law regulates marriage to prevent abuses and to create a strong society, so too Judaism speaks to what is permitted and not permitted in marriage. The first rules are over who we may or may not marry.
Jewish Law forbids the marriage between two people: 1. Who are ancestor and descendant; 2. A brother or sister or a half-brother or half-sister; 3. While civil law prohibits the marriage between an uncle and a niece or a aunt and nephew, Judaism does permit this. In addition, there are other forbidden unions. One can not marry any person who is already married (a divorce is required first);One can not marry a person who was born from a marriage that was either incestuous or adulterous. A man can not remarry a woman he has divorce after she has married another man who then died or divorced her. (This is to prevent women from being traded between men as if they were objects. It is an anti-prostitution law by the Rabbis); Jewish Law forbids the marriage of a Kohen to a divorced woman or a convert. The Law and Standards Committee of the Conservative Movement has permitted these marriages under certain circumstances. A person who divorced because of adultery can not marry the person with whom she had the adulterous union.
Judaism does not see all forbidden marriages as equal. Some are just plain invalid and if one were to disregard the law, the marriage would be null and void. No divorce is necessary since the marriage is invalid and not binding. Other marriages are also forbidden but not illegal. In these cases if one were to disregard the law, then Judaism would accept that a marriage had taken place but would require an immediate divorce.
Polygamy was once permitted in Judaism but since the year 1000 CE, it has been forbidden in Judaism. In fact, from Rabbinic times, there were few who had more than one wife and the feeling of scholars is that in the year 1000 CE, Rabbenu Gershom, who published this anti-polygamy law, was only stating what has in fact been the practice for hundreds of years. There is a provision for a man to resort to polygamy but in today’s world, it would only apply in the case where the first wife is mentally ill and unable to accept the get from her husband.
Next week: Wedding 2: Engagement
Beryl Glansberg writes about last weeks lesson on Blessings:
"Blessings could also apply to relationships that we have with other human beings as well as God. I think that if you are not thankful to your family, loved ones and those you come in contact with, blessing them every day, you are accepting a gift without acknowledging it. This could be perceived as stealing also. Many times Jews are under a misperception that you pray to God and cultivate that relationship, while the treasures and blessings of people you come in contact with go unacknowledged"
I respond:
We are far more likely to say "Thank you" to people we meet than we are to show proper gratitude to G-d. But Beryl is correct, we need to show our appreciation for all that we have in this world, not just the material things, but our relationships as well. Remember that human beings are created in G-d’s image and deserve the same respect we give to G-d. Whether we are "using" this world without thanking (blessing) G-d or "using" people, without showing proper gratitude, we are indeed stealing from others for our own personal needs.
June 21, 2004- Number 5764-32
Wedding 1 - Who Can Marry and Who Can Not
Marriage is one of the most sacred institutions in Judaism. It is called, in Hebrew, "Kiddushin" for through marriage the marital bond is sanctified, it becomes not just a bond between a husband and wife, but also a bonding of both to G-d. It is the relationship that makes us most like G-d, in that through marriage, creation of life becomes possible. In addition, because Judaism is a religion that depends on strong families, our faith has an abiding interest in keeping marriage strong. Without strong marriages, the very foundation of Judaism can be weakened.
To create strong marriages, Judaism has many rules and regulations to protect Jewish interests in marriage. We have a tendency to see marriage as the love between two people. But marriage is more than the relationship. It carries with it the hopes and dreams of a family, of a community and of the religion. In the same way that civil law regulates marriage to prevent abuses and to create a strong society, so too Judaism speaks to what is permitted and not permitted in marriage. The first rules are over who we may or may not marry.
Jewish Law forbids the marriage between two people: 1. Who are ancestor and descendant; 2. A brother or sister or a half-brother or half-sister; 3. While civil law prohibits the marriage between an uncle and a niece or a aunt and nephew, Judaism does permit this. In addition, there are other forbidden unions. One can not marry any person who is already married (a divorce is required first);One can not marry a person who was born from a marriage that was either incestuous or adulterous. A man can not remarry a woman he has divorce after she has married another man who then died or divorced her. (This is to prevent women from being traded between men as if they were objects. It is an anti-prostitution law by the Rabbis); Jewish Law forbids the marriage of a Kohen to a divorced woman or a convert. The Law and Standards Committee of the Conservative Movement has permitted these marriages under certain circumstances. A person who divorced because of adultery can not marry the person with whom she had the adulterous union.
Judaism does not see all forbidden marriages as equal. Some are just plain invalid and if one were to disregard the law, the marriage would be null and void. No divorce is necessary since the marriage is invalid and not binding. Other marriages are also forbidden but not illegal. In these cases if one were to disregard the law, then Judaism would accept that a marriage had taken place but would require an immediate divorce.
Polygamy was once permitted in Judaism but since the year 1000 CE, it has been forbidden in Judaism. In fact, from Rabbinic times, there were few who had more than one wife and the feeling of scholars is that in the year 1000 CE, Rabbenu Gershom, who published this anti-polygamy law, was only stating what has in fact been the practice for hundreds of years. There is a provision for a man to resort to polygamy but in today’s world, it would only apply in the case where the first wife is mentally ill and unable to accept the get from her husband.
Next week: Wedding 2: Engagement
Beryl Glansberg writes about last weeks lesson on Blessings:
"Blessings could also apply to relationships that we have with other human beings as well as God. I think that if you are not thankful to your family, loved ones and those you come in contact with, blessing them every day, you are accepting a gift without acknowledging it. This could be perceived as stealing also. Many times Jews are under a misperception that you pray to God and cultivate that relationship, while the treasures and blessings of people you come in contact with go unacknowledged"
I respond:
We are far more likely to say "Thank you" to people we meet than we are to show proper gratitude to G-d. But Beryl is correct, we need to show our appreciation for all that we have in this world, not just the material things, but our relationships as well. Remember that human beings are created in G-d’s image and deserve the same respect we give to G-d. Whether we are "using" this world without thanking (blessing) G-d or "using" people, without showing proper gratitude, we are indeed stealing from others for our own personal needs.
Monday, June 14, 2004
HMS 5764-31; Blessings for Different Occasions
Lessons in Memory of my brother Dale Alan Konigsburg
June 14, 2004- Number 5764-31
Blessings for Different Occasions
What is a blessing? According to the Talmud it is any prayer that begins with a formula that mentions both the name of G-d (the four letter name that is never pronounced, that we vocalize as "Adonai") and the G-d as ruler of the world (in Hebrew "Malchut"). The standard blessing format "Praised are You, Lord our G-d, Ruler of the Universe..." meets this criteria and is the basis for all blessings. Note that the Amida, the most ancient prayer in our Siddur, does not meet this criteria in its opening words. This is because the Amida predates the standardization of the blessing format.
Blessings have two forms, the short form, which opens with the phrasing above, and the long form which begins the same way, but ends with a "summary" (in Hebrew: Hatimah) that begins with "Praised are you Lord...." and concludes with a summary of the meaning of the blessing. When one long blessing follows another, we do not need to repeat the opening blessing and the Hatimah serves to keep the blessings separate.
Blessings are considered to be a way of showing our gratitude for all that G-d does for us in life. The Sages insisted that we recite 100 blessings a day as a way of understanding how dependant we are on G-d for almost every aspect of our life. I should add here that with the blessings that are recited as part of the liturgy of Shacharit, Mincha and Maariv, as well as with the Birkat HaMazon recited after meals, we can easily cover 100 blessings a day.
We are told that there is a blessing for everything in Judaism and this is very true. What does not have a specific blessing assigned to it, can be remembered in a series of generic blessings. For example, the Daily Amidah has no less than 19 blessings that refer to almost every aspect of our needs that we share with G-d. The 15th blessing is a generic blessing asking G-d to hear our prayers, those we say and those we feel in our hearts.
There are few sources that have EVERY possible blessing listed. Most are not easily available. Any good Siddur has a list of the most common blessings collected in a section on blessings. Siddurim that are specific for certain occasions may not carry these lists of blessings, but every "all purpose" Siddur will certainly have this list. You can find it in the large Sim Shalom (the complete version for Shabbat and Weekdays) beginning on page 708. There are blessings for all kinds of foods; i.e. spices, fruits, vegetables, wine, bread, cake and cookies, for eating the first fruit of the season and a generic blessing for all foods that don’t fit easily into one category or another. There is a blessing for smells; i.e. fragrant trees, spices, fruits and oils: blessings for natural events; i.e. seeing a storm, hearing thunder, seeing a rainbow, spring flowers, seeing the ocean or seeing something beautiful in nature. There are blessings for seeing special people, i.e. seeing a learned person, a head of state, or an exceptionally beautiful person. There is a blessing to be recited when hearing good news, and one for hearing bad news. There is a blessing for visiting a place where miracles occurred for our ancestors and when our own personal miracles occurred. There is a blessing for affixing a mezuza to a house, and for wearing new articles of clothing. There are blessings to recite when we witness a birth and a different blessing when we are confronted with death. Even in death we have a reason to thank G-d.
The Rabbis call the one who uses this world and does not thank the Creator, a theif.
Next week: Wedding I: Who can marry and who can not
June 14, 2004- Number 5764-31
Blessings for Different Occasions
What is a blessing? According to the Talmud it is any prayer that begins with a formula that mentions both the name of G-d (the four letter name that is never pronounced, that we vocalize as "Adonai") and the G-d as ruler of the world (in Hebrew "Malchut"). The standard blessing format "Praised are You, Lord our G-d, Ruler of the Universe..." meets this criteria and is the basis for all blessings. Note that the Amida, the most ancient prayer in our Siddur, does not meet this criteria in its opening words. This is because the Amida predates the standardization of the blessing format.
Blessings have two forms, the short form, which opens with the phrasing above, and the long form which begins the same way, but ends with a "summary" (in Hebrew: Hatimah) that begins with "Praised are you Lord...." and concludes with a summary of the meaning of the blessing. When one long blessing follows another, we do not need to repeat the opening blessing and the Hatimah serves to keep the blessings separate.
Blessings are considered to be a way of showing our gratitude for all that G-d does for us in life. The Sages insisted that we recite 100 blessings a day as a way of understanding how dependant we are on G-d for almost every aspect of our life. I should add here that with the blessings that are recited as part of the liturgy of Shacharit, Mincha and Maariv, as well as with the Birkat HaMazon recited after meals, we can easily cover 100 blessings a day.
We are told that there is a blessing for everything in Judaism and this is very true. What does not have a specific blessing assigned to it, can be remembered in a series of generic blessings. For example, the Daily Amidah has no less than 19 blessings that refer to almost every aspect of our needs that we share with G-d. The 15th blessing is a generic blessing asking G-d to hear our prayers, those we say and those we feel in our hearts.
There are few sources that have EVERY possible blessing listed. Most are not easily available. Any good Siddur has a list of the most common blessings collected in a section on blessings. Siddurim that are specific for certain occasions may not carry these lists of blessings, but every "all purpose" Siddur will certainly have this list. You can find it in the large Sim Shalom (the complete version for Shabbat and Weekdays) beginning on page 708. There are blessings for all kinds of foods; i.e. spices, fruits, vegetables, wine, bread, cake and cookies, for eating the first fruit of the season and a generic blessing for all foods that don’t fit easily into one category or another. There is a blessing for smells; i.e. fragrant trees, spices, fruits and oils: blessings for natural events; i.e. seeing a storm, hearing thunder, seeing a rainbow, spring flowers, seeing the ocean or seeing something beautiful in nature. There are blessings for seeing special people, i.e. seeing a learned person, a head of state, or an exceptionally beautiful person. There is a blessing to be recited when hearing good news, and one for hearing bad news. There is a blessing for visiting a place where miracles occurred for our ancestors and when our own personal miracles occurred. There is a blessing for affixing a mezuza to a house, and for wearing new articles of clothing. There are blessings to recite when we witness a birth and a different blessing when we are confronted with death. Even in death we have a reason to thank G-d.
The Rabbis call the one who uses this world and does not thank the Creator, a theif.
Next week: Wedding I: Who can marry and who can not
Sunday, June 6, 2004
HMS 5764-30; Tephillin
Lessons in Memory of my brother Dale Alan Konigsburg
June 6, 2004 - Number 5764-30
Tephillin
The Shema requires us to remember G-d, placing that remembrance upon our arm and between our eyes. This is the basic source of Tephillin. Tephillin consists of two black leather boxes containing the four passages Torah passages that speak about Tephillin (Deut 6:4-9; 11:13-21; Ex. 13:1-10; 13:11-16). The two boxes are not at all similar. The one that is worn on the head (Called "Shel Rosh") has the imprint of the Hebrew Letter "Shin" on two sides, while the one worn on the arm (Called "Shel Yad") is plain. The Shel Rosh has four compartments inside, one for each of the four passages inscribed on separate scrolls. The Shel Yad has only one compartment and all four passages are written on one scroll inside. The Shel Rosh has a strap that has a fixed loop that must be sized for the head that will be wearing it. The knot in that loop looks like a square with four compartments although there are some who have a knot that looks like a right angle with three compartments. This knot, when square, is called a "double daled" knot because it looks like two of the Hebrew letters "daled" placed opposite each other. The right angle knot is called a "single daled" because it looks like one "daled". The ends of these straps are long and hang down past the hips. The Shel Rosh is worn with the box in the front, just above the hairline (or in case of baldness, where the hairline used to be) and the knot is placed in the back at the nape of the neck. The ends of the strap are brought around the front and hand over the shoulders. When the box is in place the blessing for the Shel Rosh is recited
The Shel Yad has a slip knot that has a long extension on it that looks like the letter "yod" The knot must always be touching the box (the cover for the Shel Yad may have a corner cut out so the knot will touch the box even when the Tephillin are wrapped up and stored away) The Shel Yad is worn on the "weak" hand (that is on the left for right-handers and on the right for left-handers) the box is place on the bicept with the knot on the inside of the arm. It is then tightened so that it stays in place. The blessing for the Shel Yad is then recited. The long strap is then wound around the lower part of the arm seven times above the wrist. The Shel Yad is then wrapped around the hand. There are many customs as to how the hand should be wrapped and the usual custom is to follow what your father or grandfather has done. If unsure, consult a Rabbi. All customs require that the strap be wound three times around the longest finger. Usually the straps will spell out the Hebrew word "Shadai" (that is "shin", "daled" and "yod") There is a special passage from the book of Hosea that is recited as we wind the strap around our finger.
The order of putting on Tephillin is to first put the Shel Yad on the arm but not wind it around the finger. Then put on the Shel Rosh, and then finish the Shel Yad. The boxes should touch the head and arm with nothing coming between them. All Jewish males over the age of 13 wear Tephillin and women who choose to do so may also wear them. For women it should not be a "once in a while" event, if a woman chooses to wear Tephillin, she should commit to wearing it every day. When taking off the Tephillin, one takes them off in the exact reverse order, first the hand, then the head and then the arm. They should be placed in the bag in such a way that the correct one will always be taken out in the proper order. Since Yad is put on first, it should be taken out first.
Tephillin are worn only for the weekday morning service. Since they are called "ot" meaning a "symbol" worn on the hand and on the head, they are not worn on Shabbat or Holidays which are also considered a symbol in their own right and we don’t need two symbols at the same time. The only time Tephillin are worn at Mincha, the afternoon service, is on Tisha B’av. When praying at home alone, when you first wake up in the morning, one should first take care of all hygenic needs, dress and then put on the Tephillin and pray. One can wear Tephillin without a minyan. There are many customs about whether or not to wear Tephillin on the intermediate days of holidays (Hol HaMoed) Our custom is not to wear them at all. Those who do wear them take them off before Hallel. On weekdays they are removed at the end of the service.
One stands when putting Tephillin on. Someone who is ill and cannot keep their body clean (i.e. diarrhea) should not wear Tephillin. Someone in severe pain should not wear Tephillin because they can not pay attention to their meaning. One should not sleep or eat while wearing Tephillin. It is usual to have Tephillin checked by a scribe twice in a seven year period or whenever there is a concern that the parchment may have been damaged. (i.e. from water)
Next week: Blessings for Different Occasions
June 6, 2004 - Number 5764-30
Tephillin
The Shema requires us to remember G-d, placing that remembrance upon our arm and between our eyes. This is the basic source of Tephillin. Tephillin consists of two black leather boxes containing the four passages Torah passages that speak about Tephillin (Deut 6:4-9; 11:13-21; Ex. 13:1-10; 13:11-16). The two boxes are not at all similar. The one that is worn on the head (Called "Shel Rosh") has the imprint of the Hebrew Letter "Shin" on two sides, while the one worn on the arm (Called "Shel Yad") is plain. The Shel Rosh has four compartments inside, one for each of the four passages inscribed on separate scrolls. The Shel Yad has only one compartment and all four passages are written on one scroll inside. The Shel Rosh has a strap that has a fixed loop that must be sized for the head that will be wearing it. The knot in that loop looks like a square with four compartments although there are some who have a knot that looks like a right angle with three compartments. This knot, when square, is called a "double daled" knot because it looks like two of the Hebrew letters "daled" placed opposite each other. The right angle knot is called a "single daled" because it looks like one "daled". The ends of these straps are long and hang down past the hips. The Shel Rosh is worn with the box in the front, just above the hairline (or in case of baldness, where the hairline used to be) and the knot is placed in the back at the nape of the neck. The ends of the strap are brought around the front and hand over the shoulders. When the box is in place the blessing for the Shel Rosh is recited
The Shel Yad has a slip knot that has a long extension on it that looks like the letter "yod" The knot must always be touching the box (the cover for the Shel Yad may have a corner cut out so the knot will touch the box even when the Tephillin are wrapped up and stored away) The Shel Yad is worn on the "weak" hand (that is on the left for right-handers and on the right for left-handers) the box is place on the bicept with the knot on the inside of the arm. It is then tightened so that it stays in place. The blessing for the Shel Yad is then recited. The long strap is then wound around the lower part of the arm seven times above the wrist. The Shel Yad is then wrapped around the hand. There are many customs as to how the hand should be wrapped and the usual custom is to follow what your father or grandfather has done. If unsure, consult a Rabbi. All customs require that the strap be wound three times around the longest finger. Usually the straps will spell out the Hebrew word "Shadai" (that is "shin", "daled" and "yod") There is a special passage from the book of Hosea that is recited as we wind the strap around our finger.
The order of putting on Tephillin is to first put the Shel Yad on the arm but not wind it around the finger. Then put on the Shel Rosh, and then finish the Shel Yad. The boxes should touch the head and arm with nothing coming between them. All Jewish males over the age of 13 wear Tephillin and women who choose to do so may also wear them. For women it should not be a "once in a while" event, if a woman chooses to wear Tephillin, she should commit to wearing it every day. When taking off the Tephillin, one takes them off in the exact reverse order, first the hand, then the head and then the arm. They should be placed in the bag in such a way that the correct one will always be taken out in the proper order. Since Yad is put on first, it should be taken out first.
Tephillin are worn only for the weekday morning service. Since they are called "ot" meaning a "symbol" worn on the hand and on the head, they are not worn on Shabbat or Holidays which are also considered a symbol in their own right and we don’t need two symbols at the same time. The only time Tephillin are worn at Mincha, the afternoon service, is on Tisha B’av. When praying at home alone, when you first wake up in the morning, one should first take care of all hygenic needs, dress and then put on the Tephillin and pray. One can wear Tephillin without a minyan. There are many customs about whether or not to wear Tephillin on the intermediate days of holidays (Hol HaMoed) Our custom is not to wear them at all. Those who do wear them take them off before Hallel. On weekdays they are removed at the end of the service.
One stands when putting Tephillin on. Someone who is ill and cannot keep their body clean (i.e. diarrhea) should not wear Tephillin. Someone in severe pain should not wear Tephillin because they can not pay attention to their meaning. One should not sleep or eat while wearing Tephillin. It is usual to have Tephillin checked by a scribe twice in a seven year period or whenever there is a concern that the parchment may have been damaged. (i.e. from water)
Next week: Blessings for Different Occasions
Tuesday, June 1, 2004
HMS; 5764-29 The Tallit
Lessons in Memory of my brother Dale Alan Konigsburg
May 31, 2004 - Number 5764-29
The Tallit
One of the most well known commandments in the Torah is the command to where Tzitzit (fringes) on all our four cornered garments. In ancient days, when our ancestors word toga-like garments, all clothing had four corners and thus all clothing required Tzitzit, a fringe in each corner. The purpose of the Tzitzit was to look at them and remember all the commandments that G-d has commanded us (see Numbers 15:39). Since looking at the Tzitzit is the vital part of the command, it is customary that they are worn during the day. This is why we do not wear Tzitzit when we daven at night (the lone exception is Yom Kippur and then we put the tallit on before Kol Nidre, which must happen before it gets dark.)
The Tzitzit should be made of the same material as the rest of the Tallit with the exception that wool Tzitzit can be used on any garment. They are attached to the garment by a hole an inch or two from the hem in each corner. Four threads are used, three of them the same size and the fourth is longer. This longer thread was once dyed blue (as mentioned in Numbers) when the cost of the blue dye became high and the dye rare, the requirement for a blue thread was relaxed. Today, in most cases, all four threads are the same color. The ends of all four are pushed through the hole doubling the number of threads to eight. Seven are to be the same length and the eighth longer. This longer thread is called the Shamash (helper). A double knot is made with the two groups of four threads. After the knot, the Shamash is wound around the other seven threads seven times. Another double knot is made and the Shamash is now wound around the other seven thread eight times. Another double knot is tied and then the Shamash is wound around the other seven knots eleven times. Another double knot is made and the Shamash is now wound around the other threads thirteen times and a fifth double knot is then tied. When finished the threads should be the length of 18 finger-breadths with the knots making up one third of the length. If a thread should be missing, the Tzitzit can not be used. The word Tzitzit in Hebrew, has the numerical equivalent of 600. Add to that the eight threads and the five knots and you get 613, the number of Mitzvot in the Torah.
There are two types of Tzitzit. The Tallit is worn usually only during the morning service. The Arbah Kanfot, or Tallit Katan can be worn all day every day, under our clothing. The Tallit Katan is just a rectangular piece of cloth with a hole cut in the middle for the head. Those who wear it put it on just after they get washed in the morning. There is a special blessing when it is put on. Those who wear the Tallit Katan often have the custom of not wearing the Tallit until they are married. Otherwise the Tallit is worn by all Male Jews after they become Bar Mitzvah. The Tallit is worn during morning services. Women are not required to wear the Tallit but they may do so if they wish. Tzitzit should be white (or with one blue thread) and not other colors. The cloth they are attached to can be any color whatsoever.
To put on the Tallit, one holds it in both hands and recites the blessing. The Tallit is then wrapped around the head. The Ashkenazic Jews then drape it on their shoulders and cover their back. During services there are times when the Tzitzit are collected and kissed in the morning service. The most well known is during the reading of the last paragraph of the Shema. The Tzitzit are collected before the Shema and in the third paragraph, when the word "Tzitzit" are recited in the third paragraph, the fringes are kissed. In addition the Tzitzit are kissed at the end of Baruch Sheamar and in the blessing right after the Shema.
Everyone should have their own Tallit but it is a big Mitzvah to share one with someone in need. If the Tallit is removed for a temporary reason, one does not recite the blessing again. Today a Tallit comes with Tzitzit and it is permitted to remove them and move them to a new Tallit. The old one is not thrown away but buried in a geniza along with old books. A tallit with one fringe missing is placed on the shoulders of a deceased male before the casket is closed.
Next week: Tephillin
May 31, 2004 - Number 5764-29
The Tallit
One of the most well known commandments in the Torah is the command to where Tzitzit (fringes) on all our four cornered garments. In ancient days, when our ancestors word toga-like garments, all clothing had four corners and thus all clothing required Tzitzit, a fringe in each corner. The purpose of the Tzitzit was to look at them and remember all the commandments that G-d has commanded us (see Numbers 15:39). Since looking at the Tzitzit is the vital part of the command, it is customary that they are worn during the day. This is why we do not wear Tzitzit when we daven at night (the lone exception is Yom Kippur and then we put the tallit on before Kol Nidre, which must happen before it gets dark.)
The Tzitzit should be made of the same material as the rest of the Tallit with the exception that wool Tzitzit can be used on any garment. They are attached to the garment by a hole an inch or two from the hem in each corner. Four threads are used, three of them the same size and the fourth is longer. This longer thread was once dyed blue (as mentioned in Numbers) when the cost of the blue dye became high and the dye rare, the requirement for a blue thread was relaxed. Today, in most cases, all four threads are the same color. The ends of all four are pushed through the hole doubling the number of threads to eight. Seven are to be the same length and the eighth longer. This longer thread is called the Shamash (helper). A double knot is made with the two groups of four threads. After the knot, the Shamash is wound around the other seven threads seven times. Another double knot is made and the Shamash is now wound around the other seven thread eight times. Another double knot is tied and then the Shamash is wound around the other seven knots eleven times. Another double knot is made and the Shamash is now wound around the other threads thirteen times and a fifth double knot is then tied. When finished the threads should be the length of 18 finger-breadths with the knots making up one third of the length. If a thread should be missing, the Tzitzit can not be used. The word Tzitzit in Hebrew, has the numerical equivalent of 600. Add to that the eight threads and the five knots and you get 613, the number of Mitzvot in the Torah.
There are two types of Tzitzit. The Tallit is worn usually only during the morning service. The Arbah Kanfot, or Tallit Katan can be worn all day every day, under our clothing. The Tallit Katan is just a rectangular piece of cloth with a hole cut in the middle for the head. Those who wear it put it on just after they get washed in the morning. There is a special blessing when it is put on. Those who wear the Tallit Katan often have the custom of not wearing the Tallit until they are married. Otherwise the Tallit is worn by all Male Jews after they become Bar Mitzvah. The Tallit is worn during morning services. Women are not required to wear the Tallit but they may do so if they wish. Tzitzit should be white (or with one blue thread) and not other colors. The cloth they are attached to can be any color whatsoever.
To put on the Tallit, one holds it in both hands and recites the blessing. The Tallit is then wrapped around the head. The Ashkenazic Jews then drape it on their shoulders and cover their back. During services there are times when the Tzitzit are collected and kissed in the morning service. The most well known is during the reading of the last paragraph of the Shema. The Tzitzit are collected before the Shema and in the third paragraph, when the word "Tzitzit" are recited in the third paragraph, the fringes are kissed. In addition the Tzitzit are kissed at the end of Baruch Sheamar and in the blessing right after the Shema.
Everyone should have their own Tallit but it is a big Mitzvah to share one with someone in need. If the Tallit is removed for a temporary reason, one does not recite the blessing again. Today a Tallit comes with Tzitzit and it is permitted to remove them and move them to a new Tallit. The old one is not thrown away but buried in a geniza along with old books. A tallit with one fringe missing is placed on the shoulders of a deceased male before the casket is closed.
Next week: Tephillin
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