"Tzitzith are supposed to be warn over the clothes, plainly visible to all." While there are many who agree that while living amongst the gentiles, it is ok to wear the tzitzith garment under their clothes, those who tuck the tzitzit (the fringes) themselves into their pants are dishonoring one of God's mitzvot. If they had an article of clothing inscribed with the name of their king, you can be sure they would be wearing it proudly, adorning themselves in it as often as possible.
(paraphrased from: Mishnah Berurah 8:11[26])
This should speak to our generation, whose every possession is branded labeled and relabeled with so many slogans and logos.
The Hafetz Hayyim hints here to the fact that God's name is hinted at in the number of strings and knots in the Tzitzit. Why don't we wear God's name proudly and openly? Why do we hide it away while sporting endless articles of clothing emblazoned with Nike, Apple, Obama, Sports teams etc.?
I think what is beautiful is that there is a movement in our times to bring the emphasis back to Judaism, and to wear it proudly in so many ways. I don't always agree with the means or the message, but it's breathtaking to see a generation living the words of the Hafetz Hayyim, at least in spirit if not to the letter, even in the midst of so many other confusions.
What we can take from this is to strengthen ourselves both with pride in being Jewish, and with stronger dedication to perform and guard HaShem's mitzwoth -- the two go hand in hand. That's why the most widely accepted book of Jewish Law (The Shulchan Aruch) begins with the lesson that we must be mighty in God's service, we must have the courage to go against the grain, against the social pressures of wherever we may find ourselves.
May we merit to see Jews in increasing numbers flaunting their Tzitzith, enjoying their God-given duty to walk around wearing God's logo.
[note: this is not halachah for Sefardim who, based on Kabbalistic reasons, don't wear their tzitzith openly. Nor should anyone be basing their actions on any halachah mentioned here, they should have a Rav/Rabbi/Rebbe and be in touch with them. If for some reason, you cannot find or have not found a Rav/Rabbi/Rebbe, I will be happy to try to put you in touch with someone appropriate to your spiritual, intellectual, and geographical predicament.]
Showing posts with label tzitzith. Show all posts
Showing posts with label tzitzith. Show all posts
30.12.09
22.11.09
fragrant clothes
The Zohar explains that Esav's "festive garments" (bigdei hamudot) were taken from Nimrod when he killed him. This coincidentally was the day Yaakov bought the birthright from him, presumably the day Avraham died.
It's interesting to note that Nimrod, Avraham's foil, was kept around until the death of Avraham, when he no longer served a purpose. Presumably it was only because of Avraham's prayers that Nimrod hung around. It's fitting in a way, that Esav, Avraham's grandson, killed Nimrod, Avraham's Arch-nemesis who threw him into the fire.
Anyways, back to the point at hand: Those very clothes that Esav took from Nimrod were the garments that God made for Adam when He exiled him from the Garden of Eden. Nimrod wore them and they transformed him into a mighty hunter. Still, he was no match for Esav who killed him and took the clothes from him.
Later, it's only when Rivkah gave Yaakov the clothes (how did Rivkah have them? Rashi tells us that Esav didn't trust his own wives with them, so he left them with his mother) and he donned them that they gave off a beautiful aroma. Yitzhak smells this and knows that his son, Yaakov, is worthy of the blessings.
Why did the clothes give off a beautiful scent? Because they had finally returned to their rightful owner. What?Yaakov Avinu is said to have the countenance (literally: beauty) of Adam. What does this mean, how could it possibly be? Adam was an other-worldly celestial being! After the sin, Adam was reduced to mere mortal terms and it was this form that Yaakov resembled.
It is for this reason that Yaakov shared the same spiritual nature with Adam that he was able ultimately to rectify the nature of Adam. His descendants all followed in his Godly ways and received the Torah, at which time the stink of the sin was removed from all his future generations.
That's not the end of the story, we know, since the sin of the golden calf followed shortly afterwards. Still, the stink of the sin of the golden calf is nothing compared to that of the sin in the Garden. When the children of Yaakov clothe themselves in the words of the Torah they too give off a pleasing scent before God and draw down abundant blessing in the world. Think about that the next time you don a Talit or a kipah [or cover your hair--married women] or wear nice clothes for Shabbat.
Be involved in mitzwoth. Fill the world with the aroma of the Garden of Eden.
It's interesting to note that Nimrod, Avraham's foil, was kept around until the death of Avraham, when he no longer served a purpose. Presumably it was only because of Avraham's prayers that Nimrod hung around. It's fitting in a way, that Esav, Avraham's grandson, killed Nimrod, Avraham's Arch-nemesis who threw him into the fire.
Anyways, back to the point at hand: Those very clothes that Esav took from Nimrod were the garments that God made for Adam when He exiled him from the Garden of Eden. Nimrod wore them and they transformed him into a mighty hunter. Still, he was no match for Esav who killed him and took the clothes from him.
Later, it's only when Rivkah gave Yaakov the clothes (how did Rivkah have them? Rashi tells us that Esav didn't trust his own wives with them, so he left them with his mother) and he donned them that they gave off a beautiful aroma. Yitzhak smells this and knows that his son, Yaakov, is worthy of the blessings.
Why did the clothes give off a beautiful scent? Because they had finally returned to their rightful owner. What?Yaakov Avinu is said to have the countenance (literally: beauty) of Adam. What does this mean, how could it possibly be? Adam was an other-worldly celestial being! After the sin, Adam was reduced to mere mortal terms and it was this form that Yaakov resembled.
It is for this reason that Yaakov shared the same spiritual nature with Adam that he was able ultimately to rectify the nature of Adam. His descendants all followed in his Godly ways and received the Torah, at which time the stink of the sin was removed from all his future generations.
That's not the end of the story, we know, since the sin of the golden calf followed shortly afterwards. Still, the stink of the sin of the golden calf is nothing compared to that of the sin in the Garden. When the children of Yaakov clothe themselves in the words of the Torah they too give off a pleasing scent before God and draw down abundant blessing in the world. Think about that the next time you don a Talit or a kipah [or cover your hair--married women] or wear nice clothes for Shabbat.
Be involved in mitzwoth. Fill the world with the aroma of the Garden of Eden.
1.7.08
embrace of mind
The Baal HaTanya, in his Shaar HaYichud v'HaEmunah, explains an idea of the Rambam: God's knowledge of everything is a function of His knowledge of Himself.
He expands on this idea and explains that each and every one of us is encompassed within the knowledge of HaShem. Unlike human knowledge, where our minds encompass only the idea of something, HaShem's knowledge encompasses the something itself.
To me this is a beautiful kavanah for the Tallith, when we put on the Tallith in the morning, a white garment, just as the color white is associated with some of the loftiest levels of intellect, we are acknowledging that we are clothed, wrapped, and encompassed in HaShem's knowledge.
To me that's a really nice feeling, knowing that you are encircled in the womb of HaShem's mind.
He expands on this idea and explains that each and every one of us is encompassed within the knowledge of HaShem. Unlike human knowledge, where our minds encompass only the idea of something, HaShem's knowledge encompasses the something itself.
To me this is a beautiful kavanah for the Tallith, when we put on the Tallith in the morning, a white garment, just as the color white is associated with some of the loftiest levels of intellect, we are acknowledging that we are clothed, wrapped, and encompassed in HaShem's knowledge.
To me that's a really nice feeling, knowing that you are encircled in the womb of HaShem's mind.
24.6.08
it isnt easy being blue
פתיל תכלת הוא בחינת מה שאמרו חז"ל: במקום שאתה מוצא ענותנותו, שם אתה מצא גדולתו - וכן להפך
We know that there are many halachoth that even though their ways seem peculiar, any other way does not fulfill the obligation. Why did anyone think that Korah's question was legitimate?
What was Korah's question? Here it is: If you have a whole garment, and adding a little blue (tcheleth) string permits the entire thing, why wouldn't an entirely blue garment be permitted outright? (without the addition of a little blue string.)
To me it definitely seems like asking: We don't wear tefillin on Shabbath because tefillin is a sign (ot) of HaShem, and Shabbath is a sign. If I wear tefillin on Shabbath, do I need to keep Shabbath?
Of course you need to keep Shabbath!!
What was Korah's real argument, why did it hold water, and why was it still wrong?
Perhaps I could understand it like this:
Tcheleth, the blue color of the tzitzith, as Chazal explain, is there to remind us of the Kisei HaKavod (the Throne of Glory) a testament to HaShem's greatness.
Basically it could be that Korah thought that if a small testament to HaShem is good enough, then certainly an entire garment colored to declare HaShem's greatness should be even better.
We can even understand how this is at the source of his claim to the Priesthood: He saw that Shmuel HaNavi would come from his line, and Shmuel HaNavi, Chazal explain, was 'equal' to Mosheh Rabbeinu and Aharon HaKohen combined. So, Korah could have thought: Aharon HaKohen is great, no doubt, but my line is even greater and if it is an honor to HaShem that Aharon HaKohen should represent Him, it would be an even greater glorification of HaShem's name if I were the Kohen Gadol.
The key lesson that Korah, according to my limited understanding, didn't pick up on, and perhaps it's only clear in hindsight, is that HaShem doesn't want ego and glory and pride, he wants us to be humble. Chazal teach us that in the same place that you find HaShem's humility that's where you find His greatness.
We see this lesson in practice: Har Sinai was chosen as the place to reveal HaShem and the Torah because it was a small and humble mountain. Mosheh Rabbeinu was chosen to receive the Torah because he was the most humble of all men.
Humility and Greatness must always go hand in hand. This is perhaps why the tzitzith only has a little string colored to remind us of the Throne of Glory, of HaShem's might and greatness. Because on the tzitzith, where we find HaShem's humility, in a single strand among many, we find a hint at HaShem's greatness.
15.5.08
enjoy!
On new tefillin, or a new tzitzith tied onto an old garment, we don't say the berachah shehechiyanu. What's the reason? We only say shehechiyanu on things we benefit from, and we weren't given the mitzwoth to benefit from them. (Yalkut Yosef - Hilchoth Tzitzith)
That's a mind-opening statement. A lot of times we will try and convince people to perform mitzwoth because it is actually better for them. Either it leads to a healthier lifestyle, or it gives you a new perspective, or it will benefit you financially. From this halachah we can see a deeper level of mitzwah observance.
This isn't a new idea, it's clear from Pirkei Avoth: Don't serve HaShem like servants expecting a reward, serve Him like servants who expect no reward. (Or in the original: Serve Him like servants who serve in order to not receive a reward.) The Talmud also says it straight to the point: there are no rewards for mitzwoth in this world. (שכר מצוה בהאי עלמא ליכא)
Yet, how do we deal with this mindset, don't we enjoy the performance of the mitzwoth a lot, and shouldn't that be encouraged? The answer lies perhaps in Torah learning. We see that by Torah learning, one must always start out from a place of ulterior motives (shelo l'shmah) in order to get to Torah learing for the proper reasons. (l'shmah) Maybe it's the same by the mitzwoth, just no one told us, the reason we start to do the mitzwoth is for all the apparent ancillary benefits, but the reason we keep doing the mitzwoth is in order to serve HaSHem.
We can see this education happening almost automatically: When we discover mitzwoth, or a new mitzwah, we may perform it out of the simple pleasure of doing something new. Once we are already involved in the mitzwoth we arrive at all kinds of obstacles, times when perhaps it would be easier to ignore the mitzwoth or at least put them on hold. Yet, often we don't put them on hold, because when think about it, or even try it, it just doesn't feel right. Suddenly we're performing the mitzwah not because of how much we benefit from its performance, but rather because we feel it is necesary.
HaShem even built this system into the nature of the world. Our pleasure threshold naturally rises. Whatever got us very excited last week, is certainly less exciting now, and the more we are exposed to the exciting stimulus, the less exciting it becomes. We need to pursue new and more extreme forms of excitement. This is a truth of HaShem's creation that finds its expression in so many places, including our brain chemistry.
We might start to do something because it is exciting, but what will keep us doing that thing after the excitement wears off? Only our own discipline and effort.
There has to be a higher level, you are thinking right now. Life isn't just about how robotic and determined we are. There are endless passukim about enjoyment and pleasure. Two come to mind: והתענג על השם - enjoy HaShem (i'm pretty sure coke stole the idea from HaShem) and טעמו ורעו כי טוב השם - taste and see that HaShem is good. I think these two passukim clarify the issue pretty significantly. The mitzwoth aren't to be enjoyed for themselves. Rather, the relationship with HaShem that is brought about through the mitzwoth is what can and should be enjoyed.
If we were to enjoy the mitzwoth themselves then we would be possibly (heaven forbid) treading in the very murky waters of idolatry. What's to stop us from enjoying the mitzwoth for their own sake, thinking it is the mitzwoth that do good for us, and not (heaven forbid) HaShem who is good to us, because we keep His mitzwoth? Unfortunately we see this happening sometimes, when people want to take the mitzwah upon themselves for health or other reasons, but don't want to have anything to do with HaShem.
Still, I wonder about the various cases of Shehechiyanu, that seem to involve mainly a mitzwah. Like lulav or sukkah, or hannukah. In such a case it seems like the time component is the critical part, with HaShem's help we'll revisit this topic with a clearer understanding.
That's a mind-opening statement. A lot of times we will try and convince people to perform mitzwoth because it is actually better for them. Either it leads to a healthier lifestyle, or it gives you a new perspective, or it will benefit you financially. From this halachah we can see a deeper level of mitzwah observance.
This isn't a new idea, it's clear from Pirkei Avoth: Don't serve HaShem like servants expecting a reward, serve Him like servants who expect no reward. (Or in the original: Serve Him like servants who serve in order to not receive a reward.) The Talmud also says it straight to the point: there are no rewards for mitzwoth in this world. (שכר מצוה בהאי עלמא ליכא)
Yet, how do we deal with this mindset, don't we enjoy the performance of the mitzwoth a lot, and shouldn't that be encouraged? The answer lies perhaps in Torah learning. We see that by Torah learning, one must always start out from a place of ulterior motives (shelo l'shmah) in order to get to Torah learing for the proper reasons. (l'shmah) Maybe it's the same by the mitzwoth, just no one told us, the reason we start to do the mitzwoth is for all the apparent ancillary benefits, but the reason we keep doing the mitzwoth is in order to serve HaSHem.
We can see this education happening almost automatically: When we discover mitzwoth, or a new mitzwah, we may perform it out of the simple pleasure of doing something new. Once we are already involved in the mitzwoth we arrive at all kinds of obstacles, times when perhaps it would be easier to ignore the mitzwoth or at least put them on hold. Yet, often we don't put them on hold, because when think about it, or even try it, it just doesn't feel right. Suddenly we're performing the mitzwah not because of how much we benefit from its performance, but rather because we feel it is necesary.
HaShem even built this system into the nature of the world. Our pleasure threshold naturally rises. Whatever got us very excited last week, is certainly less exciting now, and the more we are exposed to the exciting stimulus, the less exciting it becomes. We need to pursue new and more extreme forms of excitement. This is a truth of HaShem's creation that finds its expression in so many places, including our brain chemistry.
We might start to do something because it is exciting, but what will keep us doing that thing after the excitement wears off? Only our own discipline and effort.
There has to be a higher level, you are thinking right now. Life isn't just about how robotic and determined we are. There are endless passukim about enjoyment and pleasure. Two come to mind: והתענג על השם - enjoy HaShem (i'm pretty sure coke stole the idea from HaShem) and טעמו ורעו כי טוב השם - taste and see that HaShem is good. I think these two passukim clarify the issue pretty significantly. The mitzwoth aren't to be enjoyed for themselves. Rather, the relationship with HaShem that is brought about through the mitzwoth is what can and should be enjoyed.
If we were to enjoy the mitzwoth themselves then we would be possibly (heaven forbid) treading in the very murky waters of idolatry. What's to stop us from enjoying the mitzwoth for their own sake, thinking it is the mitzwoth that do good for us, and not (heaven forbid) HaShem who is good to us, because we keep His mitzwoth? Unfortunately we see this happening sometimes, when people want to take the mitzwah upon themselves for health or other reasons, but don't want to have anything to do with HaShem.
Still, I wonder about the various cases of Shehechiyanu, that seem to involve mainly a mitzwah. Like lulav or sukkah, or hannukah. In such a case it seems like the time component is the critical part, with HaShem's help we'll revisit this topic with a clearer understanding.
9.1.08
finally a way to enjoy hametz on pesah
Some of our favorite mitzwoth are those that we only get to do once or twice a year. The rest of the year we just miss them and look forward to them, right? Nope.
According to the Noam Elimelech on parashath B'ha'alot'cha, when we perform a time-bound mitzwah we should have in mind that the mitzwah accompany us throughout the year. The mitzwah should be with us always. We are always involved in the mitzwah the whole year.
This was good news personally as I just realized that I feel much closer to HaShem during my tefillah when I have my tefillin and talit on. Now I can be wearing them all day, even when I'm not.
According to the Noam Elimelech on parashath B'ha'alot'cha, when we perform a time-bound mitzwah we should have in mind that the mitzwah accompany us throughout the year. The mitzwah should be with us always. We are always involved in the mitzwah the whole year.
This was good news personally as I just realized that I feel much closer to HaShem during my tefillah when I have my tefillin and talit on. Now I can be wearing them all day, even when I'm not.
17.4.07
a tent of heart strings
In the exile, we are spread out amongst the four corners of the world, awaiting the in-gathering. Rebbe Natan (in Likkutei Halachoth Tzitzith:7) brings down that wearing talit katan (the under garment we call 'tzitzith') identifies you with and connects you to the klal, the general unity of Israel.
This is a pretty cool way to connect with your distant hebrew brothers and sisters. Simply putting on the tzitzith in the mornings binds you to everyone else. That's not all though. Beyond those brethren that are out there and far away, there are those souls who have been distanced, pushed even further. We need to bring those souls into the collective as well. When we perform such acts this results in all manner of spiritual fixings, even creating new converts.
How do we take that extra step? Once we've already joined ourselves actively to the collective by donning the tzitzith, Rebbe Natan goes on, we then go to the Bet Knesset, to the morning tefilloth, and there we wrap ourselves in the Talit gadol. (what we call simply a 'Talit.') Wrapping ourselves in the Talit calls and pulls in all of the distanced souls, all of the exiled and pushed-away, bringing them all back into the collective whole of Israel.
As you might be able to imagine, learning this Torah from Rebbe Natan in chevruta the same day I came across this same notion of the distanced souls in another source was exciting. My Father-in-law's book Toldoth Ha'Ari brings down (from the שבחי האר"י) that the Arizal explained to his students that whole atmosphere and world is teeming with souls that have been pushed away and they are all circling bodiless looking for a way to rectify their faults and flaws. (not a simple task when they don't have bodies with which to perform actions) These souls used to come visit the Arizal while he would study with his students in the fields and forests because in his generation only he knew how to help them.
The full magnitude of Rebbe Natan's teaching only hit me when I learned that. Today through our performance of the mitzwah of tzitzith we can actively help these distanced souls to return to the collective, both the ones that are without bodies, and those that are trapped and lost in the confusions of the present day world.
This is a pretty cool way to connect with your distant hebrew brothers and sisters. Simply putting on the tzitzith in the mornings binds you to everyone else. That's not all though. Beyond those brethren that are out there and far away, there are those souls who have been distanced, pushed even further. We need to bring those souls into the collective as well. When we perform such acts this results in all manner of spiritual fixings, even creating new converts.
How do we take that extra step? Once we've already joined ourselves actively to the collective by donning the tzitzith, Rebbe Natan goes on, we then go to the Bet Knesset, to the morning tefilloth, and there we wrap ourselves in the Talit gadol. (what we call simply a 'Talit.') Wrapping ourselves in the Talit calls and pulls in all of the distanced souls, all of the exiled and pushed-away, bringing them all back into the collective whole of Israel.
As you might be able to imagine, learning this Torah from Rebbe Natan in chevruta the same day I came across this same notion of the distanced souls in another source was exciting. My Father-in-law's book Toldoth Ha'Ari brings down (from the שבחי האר"י) that the Arizal explained to his students that whole atmosphere and world is teeming with souls that have been pushed away and they are all circling bodiless looking for a way to rectify their faults and flaws. (not a simple task when they don't have bodies with which to perform actions) These souls used to come visit the Arizal while he would study with his students in the fields and forests because in his generation only he knew how to help them.
The full magnitude of Rebbe Natan's teaching only hit me when I learned that. Today through our performance of the mitzwah of tzitzith we can actively help these distanced souls to return to the collective, both the ones that are without bodies, and those that are trapped and lost in the confusions of the present day world.
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