Tzitzit [tsi'tsit] (Hebrew: , Modern tsitsit , Tiberian Ã, s? Is? I? ; plural tsitsiyot ) are specifically tied to the ritual tassels, or tassels, Israel and today by obedient Jews and the Samaritans. Tzitzit is attached to four corners (shawl shalat) and tallit katan (everyday underwear).
Other pronunciations include the Bible and the Middle East (ie Mizrachi): ? I? It's (pl. Iyot ), Spanish and Mediterranean (ie, Sephardic): tzitzit ; Europe and Yiddish (i.e., Ashkenazi): tzitzis ; Yemenite (i. E., Accompany): ? I? Ith ; Samaria: ? E? Et .
Video Tzitzit
Etimologi
The word may come from the semitic roots of N-TZ-H. The end -itu is a feminine adjective suffix, used here to form a single feminine noun. N-TZ-H is derived from the root word for "flowers" and originally means "tassels" or "keys", as in the Yehezkiel Book where Yehezkiel was picked up by angels and brought by "key" (Hebrew tzitzit < ) from the hair. In English-language academic texts in Judaica this term is sometimes translated "show-fringes". In the Hebrew Bible its single use, but the feminine plural tzitziyot is found in the next texts. The Septuaginta translation is "tassels" (Greek plural kraspeda ????????, from kraspedon ????????? singular). Maps Tzitzit
Torah source
Torah mentions tzitzit in two places:
Speak to the children of Israel, and ask them to make them from generation to generation in the corners of their clothes, and that they wear the edges of every corner of the blue thread. And it will be a periphery for you, that you may behold it, and remember all the commandments of the Lord, and do it; and that ye seek not thine heart, and thine own eye, afterwards thou shalt go to whore: that thou mayest remember, and do all my commandments, and be holy unto thy God. (Numbers 15: 38-40)
dan
You will make you turn the rope around the four corners of your closet, which you hide yourself. (Deuteronomy 22:12)
Rabbinic Judaism
The Talmud equates its obedience to all the mitzvots. Maimonides (Comment on Pirkei Avot 2: 1) included it as the main order along with circumcision and Passover sacrifice.
Tassels, tzitziyot , today are attached to tallit and tallit . The tallit katan itself is often referred to as tzitzit .
The blue thread mentioned in the Torah was eliminated by most Rabbinic Jews due to the controversy over the process of making the dye.
It prohibits kil'ayim ( shatnez ), "intertying" wool and linen together. Rabbinic Judaism, but not Karaite Judaism, or Samaritanism, makes exception to this law for the Temple cloak and tzitzit . Regarding tzitzit , Chazal (rabbinic receivers) allow the use of wool and linen together together only when what they hold is the original tekhelet (taken from sea creatures known as ? Illazon >) is available, while kabbalist sources take further steps by encouraging their practice.
Threads and knots
Rumbai ( tzitzit ) on each corner is made of four strands, which must be made with intent. The strands then threaded and hung down, appearing to be eight. (It is customary that each of the four strands is made of eight fine threads, known as the shemoneh sheaf). Four strands are passed through a hole (or according to several: two holes) 1-2 inches (25 to 50 mm) from a fabric angle. There are many habits of how to tie a tassel. The Talmud explained that the Bible requires a knot above ( kesher elyon ) and a pack of three winds ( hulya ). The Talmud commands that between 7 and 13 hulyot be bound, and "one must begin and end with the color of the outfit". As for making a knot between hulyot , the Talmud can not be deduced, and then this post has interpreted this requirement in various ways. The Talmud describes the binding assuming the use of dye tekhelet . After the loss of dye sources, various binding habits were introduced to compensate for the deficiencies of this key element.
The binding method that receives the widest acceptance can be described as follows: Four strands of tzitzit are passed through a hole near the corner of the garment. Two groups consisting of four ends are stuck together on the other side of the garment near the hole. One of the four strands (known as shamash ) is made longer than the other. The long end of shamash is wrapped around seven other ends and tied in a double; this is done repeatedly so as to make a total of five double knots separated by four turns, with a total length of at least four inches, leaving a hanging end that is twice as long. This binding procedure is used for each of the four corners of the garment; if it has more than four corners, the four farthest apart are used.
In Ashkenazi habits, four parts of the winding numbers are 7-8-11-13, respectively. The total wind count becomes 39, which is the same amount of wind if one has to bind in accordance with the Talmud's instructions of 13 hulyot of 3 winds respectively. Furthermore, the number 39 found significant in the sense that it is a gematria (numerical equivalent) of the words: "God is One" (Deuteronomy 6: 4). Others, especially Sephardi Jews, use 10-5-6-5 as the number of scrolls, a combination that directly represents the spelling of Tetragrammaton (whose numerical value is 26).
Before binding began, the declaration of intention was read out: L'Shem Mitzvat Tzitzit ("for tzitzit command").
Interpretation
Rashi, a prominent Jewish commentator, bases the number of vertices on gematria: the word tzitzit (in Mishnaic spelling, ?????) has a value of 600. Each fringe has eight cords (when multiplied) and five sets node, for a total of 13. The sum of all numbers is 613, traditionally the number of orders in the Torah. This reflects the concept that wearing clothes with tzitzyot reminds the wearer of all the commandments of the Torah, as prescribed in Numbers 15:39. (Rashi knots are worn by the majority of Eastern European Jews of Ashkenazic.)
Nachmanides disagrees with Rashi, pointing out that the spelling of the Bible from the word tzitzit (????) of 603 rather than 613. He points out that in the biblical quotation "you will see it it and remember them ", the singular" it "can only refer to the thread of tekhelet . The thread tekhelet serves this purpose, explaining the Talmud, because the blue color of the tekhelet resembles the ocean, which in turn resembles the sky, which in turn is said to resemble God. the holy throne - thereby reminding all divine missions to fulfill His commandments. (Nachmanides knots worn by the majority of Sephardic Jews and Jewish Teimani)
Modern biblical scholar Jacob Milgrom records than in ancient Middle Eastern societies, the corner of the garment is often elaborated elaborately for "ma [k] e important social declarations", serving as a "symbolic extension of its own owner". He also notes that the Torah needs tekhelet , usually the color of the kingdom and clergy, for use by all Jews:
Tsitsit is a symbol of the democratic impulse in Judaism, which does not equalize but with exaltation. all Israel is commanded to be the nation of priests... tsitsit is not limited to the leaders of Israel, whether they are kings, rabbis or scholars. This is the uniform of all Israel...
Color string
Tekhelet
Tekhelet (????) is the color dye that the Hebrew Bible commanded the Jews to use for one, two, or four of eight and a half strings hanging (as interpreted in Rabbinic Judaism), or a number of ropes ranging from one to the same number of yarns with non-tekhelet yarn (in the opinion of Karaite Judaism). At some point after the destruction of the Second Temple, the knowledge and traditions concerning the correct staining method were lost to Rabbinic Judaism in Israel and since then, most rabbinic Jewish diaspora and Israeli Jews also wore a plain white tzitziyot without dye any. Tekhelet, which appears 48 times in Tanakh - translated by the Septuagint as iakinthinos (Greek: ?????????? , blue) - is a certain blue-violet dye produced, according to the rabbis, of a creature known as "illazon", another unacceptable blue dye. Some describe the black lines found on many traditional prayer scarves as representing the loss of this dye.
Although there is no prohibition on wearing blue dyes from other sources, the rabbis maintain that other types of tekhelet do not meet the muzzle tekhelet , and thus all strings have traditionally been kept without dyed ( ie, white) for centuries. Recently, with the rediscovery of the "illazon" in the Murox trumpus mice, some have noted that one can not fulfill the mitzvah tzitzit without tekhelet strand. This position, however, has been heavily debated.
When tekhelet is used, there are various opinions in rabbinic literature on how many strands to dye: one out of eight (Rambam), two out of eight (Raavad), four out of eight (Tosafot)). While the white thread must be made of garment material, the rabbinus law commands that the thread to be made of the wool must be tekhelet .
According to some rabbinic sages, blue is the color of God's Glory. Gazing at these colors helps in meditation, taking us at a glance about "sapphire sidewalks, like the heavens for sanctity", which are the resemblance of the Throne of God. Many items in Mishkan, portable sanctuaries in the desert, such as the Menorah, many of the ships, and the Ark of the Covenant, are covered with blue-purple cloth when transported from one place to another.
Other thread
The other threads in tzitzit (all threads, where tekhelet is not used) are described as "white". This can be interpreted literally (by Rama) or as the same color as the main outfit (Rambam). Usually, the garment itself is white so the difference does not appear. Similarly, the yarn may be made of wool or of the same fabric as the garment; once again many authorities recommend the use of woolen garments for all views to be met.
Karaite tzitzit
Karaite Jews maintain that tzitziyot must be braided and have a chain appearance, rather than being tied as well as tzitziyot Rabbinik Judaism.
Karaite tzitziyot has a blue-purple thread ( tekhelet ) in it. Unlike the rabbinic Jews, Karaite believes that the source tekhelets can be any dye, except those produced from unclean (mostly overlapping "non-halal" species), such as the molluscs used by Rabbinic Jews.. Instead, Karaites proposed that the source of the dye was indigo or woad ( Isatis tinctoria ). Karaite also considers synthetic or blue-purple blues to be acceptable for tekhelet. Contrary to some claims, Karaite does not hang the tzitziyot on their wall.
Samaritan tzitzit
In the tradition of Samaria, the tallit are the dresses worn over their clothes during the holy days, and tzitzit is considered a 22 "button" on the right collar of the dress, in his left hemisphere. The tzitziyot is always in the same color as the dresses, which are usually white.
Another version of the Samaritan tzitzit is a simple subdivision at the very large white side sides of the priests when carrying the Torah scroll.
Similarly for most Orthodox rabbinic Jews, the Samaritans argue that the blue-purple thread of tekhelet because their tzitziyot is produced from a certain dye, and claims that the tradition to produce it is defeated.
Contrary to some rumors, the Samaritans did not use rabinik or Karaite tziziyot.
In secular archeology and scholarship
According to modern documentary hypotheses, the reference to tzitzit in Figures comes from the Priestly Code, while that of Deuteronomy comes from the Deuteronomic Book. They are believed to date to around the end of the 8th century BC and the end of the 7th century BC, respectively, some time after practice became part of ordinary rituals. But that custom clearly precedes these codes, and is not limited to Israel. Custom drawings have been found on some ancient Near Eastern inscriptions in contexts indicating that it was practiced in the Near East. Some scholars believe that the practice among the ancestors came from the use of animal skin, which has legs on every corner, and that the cloth then symbolizes the presence of such feet, first by using the amulet, and then by tzitzit.
See also
- Christianity and suburban clothing
References
External links
General
- AskMoses.com explains tzizit
- Tzitzith - The Laws of Fringes. Explores the significance of ritual stoned four-angle clothing. Complete with basic law, blessings and diagrams. chabad.org
- How to bind tzitzit
- JewFAQ.org in tzitzit
- Instructions on how to create Karaite Tzitziyot
- The law of Tzitzit according to Ashkenazic and Sephardic's main opinions
Pro-cuttlefish
- Beged Ivri- A society studying Israeli ancient customs took Ptil Tekhelet.
Pro-Murex
- Ptil Tekhelet - A group that promotes the view that the chilazon loss (the animals needed to make the tekhelet) becomes a snail Murex trunculus .
- Explanation of how tekhelet was found and created from Murex trunculus
Source of the article : Wikipedia
0 Comments