"...liberation on the tablets, for there is no freeman but he who occupies himself with the study of the Torah" (Pirkei Avot 6:2)
Tzitzit
Advanced Significance and Esoteric Concepts (continued from Intro, part 1)
Numbers 15:37-41
“37 And YHVH spoke to Moses saying,
38 ‘Speak unto the children of Yisra’el, and bid them throughout their generations to make tzitziyot* on the corners of their garments, and to put a blue cord in the tzitzit of the corners.
39 And it shall be unto you for a tzitzit, that you may gaze upon it, and shall remember all the commandments of YHVH and shall do them, and not go about after your own heart and your own eyes after which you use to go whoring;
40 that you remember, and do all My commandments, and be holy unto your G-d.
41 I am YHVH your Elohim, who brought you out of the land of Egypt, to be your Elohim. I am YHVH your Elohim.”
*tzitzityot is the plural form of tzitzit
Deut 22:12
“You shall make twisted cords on the four corners of the mantle with which you cover yourself with.”
Tzitzit are said to be worn by G-d (Dan 7:9, Psa 104:2; Midrash Shemot Rabbah 50:1). In fact, Torah is to be obeyed because we are “to be holy as G-d is holy” and thus we find allusions of G-d observing Torah through the Tanakh. Tzitzit are related to strands of hair - braided hair (c.f., Eze 8:3 and that they are also referred to in Deut 22:11,12 as “gedillim:” hair, twist, braid, rope – i.e., four doubled strings). Hair is something that is dead, yet it is also a source of power. Just like in animals, the dead parts of us: our nails and hair could be compared to claws and fur; they serve as offensive and defensive functions. In fact, Samson's (a Nazir) strength derived from letting his hair grow long. Esav, a "hairy & wild man," represents the animalistic qualities of mankind and not in a good way. By braiding our tzitzit, they are not just strands of hair or wildly flowing; they are controlled, ordered, and yoked. This is the same as how we are to understand our animalistic impulses: that they can be for the good if they are so channeled that way.
Also, our hair and nails grow from what we nourish ourselves with. So too are our impulses nourished by what we do, the way we behave, think, and speak: we can nourish our animalistic impulse or our divine impulse. Just as we are to materialize the spiritual and spiritualize the material, so are we to get these two impulses to work as one for the good, in service to HaShem. Thus, the outgrowth of our actions & deeds should be holy as tzitzit are holy. They remind us to perform the will of G-d, to do all the commandments, so that we become holy: that what we nourish ourselves with (commandments) become the outgrowth of us.
Tzitzit come from the root tzatz, meaning to “gaze,” implying stewardship, providence, and overseeing. Looking at the letters of tzitzit (tzade, yod, tzade, tav) we find more meaning. The first three letters indicate to us that the righteous (tzade) are connected to the divine (yod) to make us righteous (tzade) and the final letter, the tav represents our walk, the kingdom of G-d on earth and our dignity. That is, the tzitzit tell us to gaze upon all we do in awareness of HaShem’s gaze - to be righteous we must essentially connect heaven to earth and that from this is our honor (i.e., our self-worth and dignity derive from our service to G-d; indeed people who live purpose-filled lives tend to have more unshakable self-esteem in the face of adversity)!
Tzade also represents our emunah (faith, but better: active trust) as well as our hunting: to find, elevate, and repair the world around us. Tav is a sign, a symbol hence giving us purpose & direction in life which in turn humbles us (for to serve G-d is our foundational purpose thus requiring humility). Yod represents the nature of reality as a zero-point; the point from which space emanates. It is the hidden aspect of G-d’s Infinite Unity and revelation; the point at which things begin and are created. It is consciousness (or supraconsciousness or nonconsciousness; that is the space without time), which in effect allows us to be nullified before G-d and yet still wholly existent within an infinitely small space; our essence, our very core. So deeper still than before, tzitzit not only point us to have faith and thus to take an active role in service to G-d by reaching upward and working to bring that reality (“down”) into the everyday present reality, not just as a symbol or as signs to others, but by transforming it into direction, purpose, and action. We are honored by our service to G-d; this is where we derive our esteem and worth, by the good we do, by deeds of mercy and helping others: to care for G-d’s creation.
Thus, we are to be stewards of this world whereas HaShem is watching over us; our peering or gaze at the tzitzith remind us of how to look at and understand the world around us: not for our dominion, but for our service and stewardship to G-d. This must be done in truth & love (c.f. Songs 2:9) and we find that in Deut the passages that follow relate to truthfulness & love between man & wife (similarly, a cloth may be used to provide evidence). We must not do evil one to another, by false accusations nor by lying – both conceal the truth (in the former, the true aversion is not given and in the latter the wife refrains from speaking truthfully). Though we are under or clothed by the garment, it must not conceal us or truth, but humble us to truth (this will be discussed more later in regards to the garment & corners upon which the tzitzith hang).
Symbols and signs are also loving; putting up a sign for others and for ourselves show our concern for order and to warn about snares and danger. They are not only reminding us of our love for G-d, but our love for G-d’s Creation. Thus, they also give us fear: a reverence to avoid pitfalls and to follow the right paths. One road may seem more pleasant, but there’s a reason why the sign says to follow this path over that one. It acts as a reminder, which means we fear forgetting! Indeed, the commentators (Ibn Ezra) on Torah discuss that since the verses in Numbers follow the sin of gathering sticks, that tzitzith serve as a reminder not to transgress (to which Hakham Culi relates the Midrashic story that the tzitzith were given so that we would have a reminder not to transgress the laws). Immediately following is the Korach rebellion (associated with their assertion of equal holiness & status, as per the tzitziyot and that they had dyed all their strands blue), which reminds us that holiness beseems reverence, humility, and joyfulness in one’s position (rather than jealousy or covetousness). Thus, they give us awe: love and reverence. We are transformed and find beauty in them. Just like hair can be a source of beauty, so too can tzitzit be beautiful to us and to those around us.
The Exodus is another reason why G-d delineates that we wear tzitzit. As described in the first part, they represent our freedom. G-d redeemed us out of servitude, out of Mitzrayim (constriction; narrowness; servitude – not just “Egypt”) and gave us our liberty and dignity back. The way to accomplish this is by “appearing in physical form” (Hirsch’s translation of tzitzit), to serve G-d. The Jewish people play a key role in ministering to the world in the Messianic Era by being teachers, leaders, and priests; once G-d brings the Jewish people back out of all captivity & constriction into service, the world will then follow (c.f., Isa 2:2-4). Additionally, we already observed that G-d’s tzitzith are described as light (Psa 104:2) while the Torah is also referred to as light (Prov 6:23). The Jewish people are also a light (Isa 42:6), as we are representatives, servants of G-d. The Exodus is also a symbol of the coming Redemption where Jews from all 4 corners of the earth will be redeemed so the whole world will know and experience G-d (and that the moschiachs, or the anointed representatives of G-d, at this time will be especially known for their mitzvah of tzitzith).
In Zechariah (8:23) we read that Gentiles will attach themselves to Jews by their tzitzit in the days of Redemption. People will recognize G-d and G-d’s servants by their appearance, by what they do and represent. Though most people would probably not know tzitziyot, the prophet alludes that this is not prerequisite rather they will recognize them as Jews first (the tzitzith may not be the cause for identification, but symbolic: people will attach themselves to tzitzith much as the Jew has attached tzitzith to them and their awareness/consciousness); perhaps this is so because instinctually people find fringes beautiful. These are not wild fringes, but orderly ones and they represent service. Even today in militaries around the world and in other religions, fringes serve as a distinguishing mark and symbol of status as a trusted servant; not just any servant, but one specially tasked with carrying out a certain mission. Instinctively today, these cords and fringes tend to be on heralds/honor guards, special defenders or those select few tasked with special missions, and teachers/officers/religious leaders. The tzitzit serve to bring together, to repair the world, and to unite/tie people’s together so that G-d will be served and recognized and lauded by all humanity (this could be inferred also by the juxtaposition of the verse in Deut after shatnez; for a discussion see Yebamot 4a-b).
The individual strings are not single strands, but two woven together. Each act, whether it be more physical/material (eating) or more spiritual (prayer), should be then sanctified by the other: hence we bless our food before & after eating and we recite audibly our prayers. This woven quality too enhances the strength of each cord; though things may seem dualistic, in fact ultimate reality is One (c.f., Shavuot 39a where the Jewish community accepts the responsibility to become one). The individual cords are also woven, tied together in gematria (Hebrew numerology) to represent all the commandments of Torah; they are also woven, thus each commandment begets and strengthens us to do more commandments. They are our life and length of days after all!
Tzitzit then play an integral role not just in our reminder and observance, but pointing us back to the Source – to HaShem; this is teshuvah or “turning back” (repentance). There is no shame nor is there any eternally sealed judgment, rather that at each moment we can return (atone, repent) to that pure Source, to our Creator. Tzitzith don’t just serve to remind us of the commandments or our transgressions (since the tzitzit can seem as though they are also lashes for instance), but point us upward and onward. This is the nature of repentance as contrasted to wallowing, begging, and shame. In repentance, we are given back our nature, our dignity, our light – that we are servants of HaShem.
Tallith (Garment & Corners)
The tzitzith also surround us on our four sides (cf. Isa 11:12) thus reminding us that everywhere we go not only are we protected by them, but that wherever we go or should find ourselves that there we can serve G-d: remember and observe the Torah. The corners are also known as wings which in part symbolize protection, providence, and humbling oneself (i.e., under wings) or putting oneself under the yoke or authority of Heaven.
Our deeds should be both behind us (our history) and in front of us (our aspiration and future); they should also be on our right (mercy) and left (discipline), that all that we do now should be borne of service to G-d through Torah. They hang down by our legs to remind us to walk in the ways of G-d and to bring the kingdom to earth (malchut).
The tzitzith being on a garment (esp. with wings) then also act as a barrier against evil; a garment protects us just as it protects us from the elements and provides a layer to keep us safer. Like fur, garments can protect our skin not just from simple scrapes or bumps, but the weightier and stronger the garment the more types of threats it can protect us from. When a person wants to sin or find doubt or in any way welcome evil (or gevurah: justice, strictness, discipline), a way can always be found (c.f., Yoma 38b). The Torah indicates sin strikes at our heel and that it is always ready in wait or crouching at the door – yet we can be its master (Gen 3:15; 4:7, c.f. Deut 30:10ff). We can enwrap ourselves with the commandments, with light, to afford us protection against those temptations (the lusts of our eyes and heart, cf. Num 15:39). We protect ourselves from evil and punishment then by not just trying to internalize righteousness and put our temptations in check, but by behaving and observing the commandmentsand recognizing G-d's justice not as punishment, but as refinement (similar to "self-discipline"; cf. Psalms 50, 51, 119); no one is so holy as G-d, and so we emulate G-d’s holiness just like how the angels enwrap themselves or how the prophets had to be veiled from G-d’s pure light and essence.
Techeleth
The meaning of techelet is also related to the above, seeming to indicate “purpose” (tachil) and the Throne of G-d (this relates to its color as well). However, since the actual color and other factors are involved, esoteric meaning must take a back seat until more pragmatic concerns are developed.
The actual color of techelet is disputed, though it is commonly referred to as blue. Traditional sources cite that it is the color of the sea and sky (Menachot 43b), with a range from bluish-green to blue to pinkish-purple to a midnight blue (in Israel, the sky appears sometimes as/like red - and most places you can see pink & purple as well). The colors blue, purple, and red were used in the Mishkan (Tabernacle) and hold special prominence in Torah. Therefore it is not inconceivable that the source of the dye or the hues that could be produced there from would have such a range. It is also noted that it was virtually indistinguishable from indigo (Bava Metzia 61b). Archeological finds show that indigo was indeed used (such as with the followers of Bar Kochba
One of the problems with the chilazon in the Talmud is the expense, rarity, and lost techniques & knowledge necessary not only to know the true species, but how to extract the dye. This implies that the masses would have a hard time fulfilling such an expensive mitzvah while the upper classes & merchants could far easier and profit from it; considering that by the time the chilazon was recorded as the source of the dye, techelet was in all practicality no longer in use and thus opposing opinions could have existed (not all disputations were always given or such disputations may be lost). While the Talmud does discuss this, it is not apparent if all followed such customs (though it seems to have been more prevalent in Jerusalem to which Menachoth 40a implies that they were not knowledgeable about the law: “Our Rabbis taught: A linen garment is, according to Beth Shammai, exempt from tzitzith; but Beth Hillel declare it liable. The Halakhah is in accordance with Beth Hillel. R. Eliezer son of R. Zadok said, Is it not a fact that any one in Jerusalem who attaches blue threads [to his linen garment] causes amazement? Rabbi said, “If that is so, why did they forbid it? Because people are not versed in the law.”).
A lesser discussed issue is the use of certain items that were not proper to be used in the Temple. Indeed, in current rabbinic discussions the curiosity that an unclean animal could be used for such a purpose is slightly perplexing; Rabbenu Bachya for example even argued that the chilazon must actually be a kosher animal (one of the answers given is that according to Rabbi Akiva sea creatures cannot be ritually impure). The passages in Lev 11:11, Lev 20:25, and Eze 8:10; 44:5ff (esp. v.17) to name a few seem to challenge the idea that this could in fact be used and point to levitical corruptions (in fact, priestly corruption is found throughout Tanakh even as early as 1 Sam 2:12-17, 27-36, often resulting in overcharging people, and the rabbis and some levites B"H often challenged this); Talmudic discussions regarding the use of certain materials must then be further consulted to ascertain what the Talmudic stance is or should be. Applying the foundational hermeneutical principles (though we know them as 13, there are others as well that can be further enumerated) would also be advised since the sages say that from these foundational principles all “lost” knowledge of Torah can be recovered (using sevarah and drash [the 13 foundational principles] for example; c.f. Kiddushin 13b with Ketubot 22a and Terumah 16a with Ezra 7:10).
Some argue that tola’at according to Rashi means worm (or technically “worm-like”), however he is speaking allegorically (“What is his remedy, that he should be cured? He should lower himself from his arrogance like a worm and like hyssop) and it is well known that crimson (the p’shat meaning of the word) can be derived from what some might call a “worm-like” insect: cochineal. The disputations found between various sages in our history also attest that the each of the dyes enumerated for the use in the Mishkan and their sources are up for debate (Aryeh Kaplan also describes many disputations that are not discussed often in the Talmud in regards to several plant & animal species). Additionally, if the chilazon cannot be properly identified from the Talmudic passages, as previously mentioned it is possible that other creatures or sources for techelet may have been attested to by various sages; indeed a serious look into the various sources and an attempt to find other passages would be best advised. Consequently, the requirement of techelet from chilazon is disputed in Tiferet Yisrael (Seder Moed, K’lelay Bigdey Kehunah), thus indigo may have been accepted by some authorities (and if Bar Kochba's followers wore them, this also gives one pause.
Further exploration into this issue through Talmudic inquiry, hermeneutic inquiry, and archeological investigation (coupled with chemical analysis) are thus in order – obviously in hopes to restore this mitzvah (this is not to say that one opinion is seen as better than the other in this article concerning the origin of techelet; even those that claim to have found the true techelet have not yet convinced many authorities & dayyanim, let alone found mass adherence, hence it is in everyone’s interest to further explore this regardless of what position one holds currently on the origin [e.g., the cuttlefish, murex trunculus, indigo, or a yet unknown or lost species that has yet to return).
Part 1, Introduction to Tzitziyot (What, Why, How).
Glossary of Terms:
Fringe / Tzitzit - some, “little tent.” Lexicons will note that hem or fringe is what is normally used to translate tzitzit into English.
Tassels/twisted cords (g’dilim) - some, “great things.” From Deut 22:12
Corner - wings (kanfot). Garments were often rectangular and had “wings” that draped over the body. The outer garment, much like a modern poncho, was styled this way and had the tzitzit.
Tallit - the common name for such garments that have 4 corners (2 wings) and the tzitzit attached. Sometimes in the Tanakh (OT), it is translated as mantle - these had the tzitzit attached. Examples include: 1 Sam 15:27; 28:14.
Other Related Scripture:
2 Kings 2:8-14
Isaiah 8:8
Isaiah 63:1-4
Psalm 2:1ff (v.3)
Psalm 17:8
Psalm 35:7
Psalm 61:4-5
Psalm 63:7-8
Psalm 91:4
Ruth 2:12
For Additional Info (does not indicate sponsorship or agreement):
A feminine analysis of tzitzit and the issues of tzitzit and women/feminism is an upcoming article in this series.
Aryeh Kaplan’s “Tzitzith, a Thread of Light” discusses additional details on the significance of tzitziyot and gives instructions on making one’s own.
Translation of Arizal on Parashat Shelach & tzitziyot
Kabbalastic Explanations and Kabbalah & String Theory
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