Symbols of Our Faith - Part 1 / August 2006

Our faith is filled with customs, traditions, and commandments. We have a host of symbols that help us to remember why we believe what we believe and to define what is holy in our observance. The Messianic movement employs both Christian and Jewish symbolism. Both religions share many truths about God but use differing symbols. However, many Messianics use the Jewish symbols to enhance the Hebrew truths of the faith but lack the understanding as to whether it is a custom, a tradition, or an actual commandment of the Lord.

While this will be a short treatise on the subject, I am hoping that these few comments will remove the confusion for the most common symbols used by many new Messianics. First, let’s make sure that we know the difference between a custom, a tradition, and a commandment. Custom is part and parcel of a culture. The United States has a custom called "Thanksgiving." It is also part of the culture of the United States to be "thankful families" for the bountiful provision of our land. It is "traditional" to eat turkey with stuffing, gravy, cranberry sauce, and pumpkin pie when celebrating thanksgiving. None of it is a commandment of God, although the theme is to "thank God."

Have you ever heard a discussion in a family where someone suggested not having turkey for the main dish? The opposition they face is as though they proposed "open sin."

"We gotta have turkey or it’s not Thanksgiving." Custom and tradition are many times just as powerful as a commandment when it comes to the imperative discussion.

Modern Messianics for the most part have come out of the church culture and many are happy to be free from it. They are excited about the newness of the Hebrew symbols and greatly desire to understand. But, let’s be honest for a moment. Trading one set of customs and traditions for another is a short-lived fad. What is much more significant is to learn the commandments of the Lord and keep them. That is how our faith will grow and prosper. Understanding the difference between custom, tradition, and commandments enables us to enjoy the fellowship, having a meaningful faith, and yet be spiritually sustained instead of just being religious.

The Webster’s New World Dictionary defines custom as being a usual practice for something whereas a tradition a practice that is handed down from others. Most people know the definition of a commandment and its imperative stance. We are going to review a couple of common things to Messianics and distinguish what is custom, tradition, and commandment in a series of articles. Part 1 will include the Kippah (Yahrmulke) and the tallit (the prayer shawl). In follow-on parts we will address mezuzahs on the door posts, shofars (trumpets), the Torah Scroll (Sefer Torah), and reciting the Shema (Hear O’Israel). There are of course other symbols, but these are the most common for new Messianics coming into Messianic assemblies.

The Kippah (Yarmulke) Head Coverings for Men and Women

The Kippah is the traditional head covering of Jewish men. It is not a commandment of God. It is perhaps the most instantly identifiable mark of a Jew. In the Western world, it is customary to remove one's head covering when meeting an important person. In Judaism, putting on a head covering is a sign of respect. Kippah means "covering" or "atonement," literally, it means "dome." You may be more familiar with the Yom Kippur (the Day of Atonement). Kippah and Kippur have essentially the same root word in Hebrew.

There is also another common name of the Kippah; it is the Yarmulke, shortened to Ya-ma-kuh. There is some debate about this but the word is believed to be a Yiddush term taken from the Aramaic "yira malkah" (fear of the King). The Hebrew words Yahr (fear) and Mulkah (King) are very similar. Regardless of the etymology, "Fear of the King" is about awe and respect for the King of Israel. Putting on a Kippah symbolizes that you are under the covering and atonement of God. The meaning of the Yarmulke symbolizes that you are in respect (humbling yourself) before the King of Israel.

In Israel, there are two basic types of Kippot (plural for Kippah): the predominate kippah of the religious (Yeshiva Jew) is black velvet cloth that is large enough to be seen from all sides of the man. The other type is a smaller knitted (crocheted) kippah is worn by Orthodox Jews and Zionists (Israeli Nationalists). The small leather kippah is worn predominantly by modern American Jews. It is only visible when seeing the crown of the head. These can also be colorful and decorative. There is always an exception to the basic rules and kippot are no different. There is a third type of kippah which is made of decorative cloth (almost like furniture fabric) than the first types. This last type has sides. It is more like a cap with no bill called a "Yemenite Kippah." In Israel, only Yemenite Jews wear them or someone trying to look like a "Fiddler on the Roof" Jew.

Interestingly, Messianics wear all these types without any of the previous understandings.

Most kippot are dark, but a white kippah is preferred on Yom Kippur (Day of Atonement) based on the passage from Isaiah where it says, "Though your sins be as scarlet, I will make them white as snow." A white kippah is also worn by men when they marry with the same meaning as a bride dressed in white. Among the ultra-orthodox (Chassidics), they will also wear a fur hat (shtreimel) on Shabbat and holidays. Some Jewish men will wear their kippot under their regular hats which enables them to remove their hats when going indoors like other westerners while retaining their kippah.

Judaism has a number of customs concerning Kippot. For example, an observant Jew does not walk four cubits without putting on a kippah. Wearing a kippah is to pervade your consciousness that God is watching how you treat others, conduct business, and how you think of yourself. Seeing a man with a kippah on his head sets a standard for all speech and behavior with him. It is a way of making a statement of testimony.

Indeed, wearing a kippah is a big statement, and obligates the wearer to live up to a certain standard of behavior. A person has to think twice before cutting in line at the bank, or berating an incompetent waiter. Wearing a kippah makes one a Torah ambassador and reflects on all Jews. The actions of someone wearing a kippah can create a Kiddush Hashem (sanctification of God's name) or conversely a Chillul Hashem (desecration of His name).

Because the Kippah is a predominant covering for Jewish men, Messianics brethren should be mindful that they can bring disfavor upon the Jewish people by their misbehavor while wearing a kippah. In other words, a Messianic may wear a kippah, making a statement of faith of atonement and his fear of the King of Israel, but if he does something dishonorable, it can reflect much more than discrediting his own personal faith.

From a custom standpoint, a kippah is not to be worn for sporting activities nor while swimming, but it is fully expected if one is reading the Torah or part of the synagogue service. Not wearing a kippah at a Torah service indicates two things: you are either ignorant of the custom and thus untaught (probably a Gentile) or you are insolent and disrespectful to the Lord. If you visit the Kotel (Western Wailing Wall) in Jerusalem, you will be required to wear some kind of kippah. Historically, the priests of the temple all wore head coverings while serving in the temple. Therefore, those coming near to the Torah are expected to render a greater respect just as the priests were commanded to do.

From a commandment standpoint, a kippah is not required for men to wear. However, the Torah does command that a man is only to wear the clothing of a man and women should only wear the clothing of a woman. Men and women are forbidden to cross-dress. A kippah is a man’s head covering. It is not to be worn by women. However, many Messianic brethren are not aware of the custom of the kippah, nor are they mindful of the commandment for men’s attire. This ignorance is evidenced by some Messianic women wearing kippot.

I have refrained in the past, but let me offer my opinion to my Messianic brethren concerning the wearing of kippot. Men: don’t wear a kippah unless you are wearing it for what it means. If you are in "fear of the King" and you are humbling yourself under "His atonement," then wear the kippah making your statement of faith. If you are part of a Messianic assembly, drawing near to be part of the worship and service, then wear one. If you don’t understand the meaning nor identify with it, then don’t wear it because others do. Ladies: don’t wear a kippah, period. If you have a kippah-style covering, make sure that it is feminine enough that no man would wear it. Make sure it is truly feminine apparel.

The New Testament has a parallel teaching to this. For those coming out of the church, I am sure this passage has raised questions concerning the kippah. It speaks to the matter of the tradition, customs, and commandments of God for head coverings.

Now I praise you because you remember me in everything, and hold firmly to the traditions, just as I delivered them to you. But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. Every man who has something on his head while praying or prophesying, disgraces his head. But every woman who has her head uncovered while praying or prophesying, disgraces her head; for she is one and the same with her whose head is shaved. For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head. For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man. For man does not originate from woman, but woman from man; for indeed man was not created for the woman's sake, but woman for the man's sake. Therefore the woman ought to have a symbol of authority on her head, because of the angels. However, in the Lord, neither is woman independent of man, nor is man independent of woman. For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God. Judge for yourselves: is it proper for a woman to pray to God with head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him, but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering. But if one is inclined to be contentious, we have no other practice, nor have the churches of God.

I Corinthians 11:2-16

At first blush, it appears that Paul is taking issue with wearing a kippah, even for men. However, the context of this passage is addressing Gentile (non-Jewish) believers and deals directly with the activities of women being "uncovered." In particular, Paul makes a series of arguments addressing the tradition of why a women should have a cover (long hair or feminine covering). Part of Paul’s argument is to explain that a man covered (wearing a feminine type covering) is a shame!?! This is a man looking like a female! He then argues that a woman looking like a man (uncovered) is shameful as well.

Coverings are about respect. A woman’s long hair, being covered, is about respect for her father or husband. A man’s head covered with a kippah is about respect for the Lord. No, there is no commandment, custom, nor tradition (practice) that says one should be disrespectful. This is Paul’s primary instruction. We are all under the authority of God, even the Messiah did the will of His Father. Men are under the authority of the Lord. Women are under the authority of their fathers and husbands. Head coverings are used as symbols of that authority.

This is why you will see women wearing colorful, very feminine scarves, in many Messianic assemblies. Especially at the blessings, Messianic women will cover their heads as a sign of respect receiving the blessing while honoring their husbands and fathers. This is to be encouraged and is a tremendous statement of faith!

Tallit (Prayer Shawl) and Tzitzit (Tassels)

The tallit is the white prayer shawl worn by men at prayer in a synagogue or Messianic assembly. A tallit is the outer garment that has the four tzitzits (tassels) at the four corners. The tallit is a custom with much tradition but it is not a commandment of God. The tzitzit is the actual commandment of God. Therefore, a tallit, because of the tzitzit is a commandment of the Lord.

Tallitot (plural of tallit) are basically white made of either wool or linen with fringes. There are different sizes to the fit the man or young man as the case may be. A crown adorns the top of the tallit indicating the portion on the head or about the neck. There are usually stripes (black, blue, or multicolored) that are parallel with the ground as it is worn. The four corners are usually reinforced to hold the tassels.

A tallit is a personal garment. It is not to be willed to a son nor held in memory of a person. A tallit is usually received in gift form. A father may give one to his son, a teacher may give one to his student – it can be given at his bar mitzvah or his wedding. Once the tallit is received, it officially becomes his by making the final cut in the length of the tassels. Many Messianics make the final cut of the tassel to make them parallel and in keeping the words of Yeshua to not lengthen their tassels for religious show.

The gold or silver thread and embroidery indicate that the garment is royal; it actually belongs to the Messiah. It is the Messiah’s covering for the man. It is the mantle of the Messiah put upon the man. A man wearing a tallit gives testimony to the covering of the Messiah and submission to this mantle (authority and praise).

We are not sure exactly when the tallit became a custom. Some have suggested that ancient men worn a four-cornered cloak to keep warm at night. It was with them throughout the day. During the warmth of the day, a man would fold and drape it over their shoulder. On a cooler day, it served to deflect the wind and rain. A poor man who pledged this cloak was to be given it back daily for use at night. It may have been this same garment that the woman with the issue of blood for 12 years who touched the fringe of Yeshua’s garment and was suddenly healed. Regardless of how far back the tallit was, it is a traditional garment of today.

There is anecdotal teaching about the multiple stripes in the tallit. It is said that God makes us holy; we can do nothing to make ourselves holy. To be holy, one must be sanctified. God does this by drawing a line about us that separates us from the world. On the one side of the line is holy, on the other side is the world. The tallit shows this line. So then one may ask, "Why are there multiple lines?" The answer is simple. Because, we keep crossing the line requiring God to redraw the line for us repeatedly. Therefore, the multiple lines indicates the mercy of God toward us. The story follows: A man in need of a tallit went to a Judaica shop. He entered and the clerk offered her assistance. The man said he needed a tallit. The clerk asked, "What kind of tallit do you desire? Do you want it large or small, wool or linen, and what color of stripes?" The man replied, "I need one with many stripes."

Generally, the crown of the tallit is embroidered with the blessing said when donning the shawl. It says, "Barukh atah, adonai, eloheinu, melech haolam, asher kiedshanu b'mitzvotav, v'tzievahnu al mitzvat tzitzit – Blessed art Thou, O Lord our God, who has sanctified us by your commandments and has commanded us to wear the tzitzits." Some add the additional blessing, "Y'hie rahtzon miel'fanehchah, adonai ehlohay vaylohay ahvotay, sheht'hay khashuvah mitzvot tzitzit lfahnehkhah, k'ielu kieyahm'tieah b'khal prahtehyah v'diek'dukehyah v'khahu'notehyeh, v'tahr'yag mitzvot hat'luyim ba. Amen Selah – May it be the will before you, Lord, my God and the God of my forefathers, that it should be considered the commandment of fringes before You as if I had fulfilled it in all its aspects, its details and its intentions, as well as the 613 commandments that are dependent on it. So be it, [consider what we have said]."

A tallit is to be treated in very special ways. Once the blessing is said, a tallit may be worn by anyone. It can for example, be borrowed to make aliya to the Torah for a reading. Therefore, one tallit could serve the whole congregation for a service. It is not necessary to say the blessing when borrowing a tallit unless the blessing has not been said for that day.

Tallitot that have black stripes traditionally reflect the age of the man. He was born before the modern nation of Israel was born in May of 1948. A tallit with blue stripes reflects that the man was born since the birth of the state of Israel. The Israeli flag is based on the tallit. A multi-colored tallit tends to be the favorite of the non-Jew (House of Israel) Ephramite brethren, since Joseph had a coat of many colors.

A tallit is never worn into a dishonorable room such as a lavatory or public restroom. First, take it off, do your business, wash your hands, then return and put it back on. You should not be eating or drinking with a tallit on unless it is kiddush or a feast to the Lord. In Israel, a tallit is only worn during the daytime hours. Wearing a tallit at the Kotel during the evening hours is forbidden. The rationale here is based on the commandment to "look at" the tzitzits. How can you "look at" the tzitzits unless it is daytime? However, Messianics wear their tallits during the evening hours frequently, especially on Erev Shabbat services. They don’t have any problems with the lights being able to "look at" the tassels and understand the symbol.

Let’s talk about the tzitzits themselves a bit. There are different patterns for tassels but the Ashkenazi custom tassel is made of eight strands with five knots and a series of uneven loops between the knots (i.e. 13, 11, 9, 7 loops separating the knots). There is a Shephardic custom and some Messianics have ventured into this area offering their creativity. I have seen a version of beltloop tzitzits that extend from a tallit styled cloth. I think it has more to do with Messianic Marketplace sales than with enhancing the commandment of wearing tzitzits. Most tzitzits are white, but Messianics prefer to have the blue cord called the "shamash" (servant cord) forming the loops. The actual commandment calls for this cord of blue.

Speak to the sons of Israel, and tell them that they shall make for themselves tassels on the corners of their garments throughout their generations, and that they shall put on the tassel of each corner a cord of blue. And it shall be a tassel for you to look at and remember all the commandments of the Lord, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot, in order that you may remember to do all My commandments, and be holy to your God.

Numbers 15:38-40

The commandment of the tzitzit is to remind all who see that they should obey the Lord. It is a very outward testimony of obeying the Lord. Therefore, if you wear your tzitzits separate from the tallit, such as tied to the belt loops, then one must be very mindful of your testimony. This is one area where Messianic brethren discredit themselves frequently. I have watched Messianics wear their belt loop tzitzit into restrooms and totally discredit their testimonies before Jews.

Here is some more counsel and opinion from me for my Messianic brethren. If you wear tzitzits on your beltloops, tuck them into your pockets when you go into a dishonorable room. Pull them back out for sight when you exit. Again, the tzitzit is a very powerful symbol of our faith and we need to be mindful to not discredit the very symbol we wish to give testimony of.

A tallit can be cleaned just like any other special garment using a commercial cleaner.

One should not wear a tallit without a kippah, even though the tallit forms your prayer closet (tent) when pulled up over your head. A tallit is not considered to be a head covering; it is a tent.

The sides of a tallit, when worn, are called the wings. It is said that the tallit has four wings just like the cherubim. It is further said that when a man puts on his tallit he is "blameless" before the Lord. He has kept the commandment to wear the tzitzits and to remember to keep all of the commandments.

A large tallit is called a tallit gadol. This tallit will cover the man’s head, shoulders and hang nearly to the floor. A tallit katan is a "little" tallit that is worn next to the skin like an undershirt allowing the tzitzit to hang out below. Some ultra orthodox (Chassidim) will wear a tallit katan outside of their shirt as well.

It is said that God’s tallit is the covering sky. We see the white of the clouds and His blue sky; heaven is His crown. Wrapping one’s self in a tallit, being alone with the Lord is for most men the most intimate form of prayer. There is a traditional prayer associated with the tallit that speaks to this intimacy with God.

"Mah yakahr Khas'd'khah ehlohiym uvnay adam b'tzayl k'nahfehkhah yehkhehsahyun. Yier'v'yun miedehshen baytehkhah v'nahkhal ahdahnehkhah tahsh'kaym. Kie em'kha m'kor khayiym, b'or'khah niereh aur. M'shokh khas'd'khah l'yod'ehkhah, v'tzied'kaht'khah l'yiesh'ray layv – How precious is your kindness, O God! Mankind in the shelter of Your wings takes refuge. They will be sated from the abundance of Your house, and from that stream of Your delights You give them to drink. For with You is the source of life; by Your light may we see light. Extend Your kindness to those who know You, and Your righteousness to the upright of heart."

Generally, a young man does not wear a tallit until he has completed his Bar Mitzvah. Some congregations won’t allow the young men to wear a tallit until they are married (an incentive to get married).

Should a woman wear a tallit? This has been debated for some time as well. There are some Messianic women who want to wear a tallit, who make their own head covering to appear like a tallit. First, we are talking about the tradition of the shawl, not a commandment. It seems to me that the men’s apparel vs. women’s apparel issue decides this matter as well. However, there is a remaining question about the tzitzit. Is it alright for a woman to hang tzitzit to their outer garments? There does not appear to be any commandment in conflict with that instance. The commandment was not exclusively given to men only.

However, a father’s tallit should be a very special garment of honor. Children, and wives for that matter, will never forget being gathered under a father’s tallit for a blessing. Maybe that one tallit with its tzitzit, with a Father’s true blessing, is enough for one house.

Finally, I offer one final custom about the tallit. The tallit is to be folded in such a manner to always keep the crown up. That is, a folded tallit should always have the crown up and visible with the tassels. It should never be laid crown down. When a tallit is placed in a tallit bag, you will notice that the bag has embroidery only on one side usually saying "Tallit." This is intentional. The tallit is placed in the bag with crown up with the embroidery. Even enclosed in a bag, the crown is never to be laid crown down, embroidery down. Furthermore, when you open the bag, you will know exactly what to expect (how to grasp it).

Like the kippah, the tallit is a powerful symbol of our faith. When they are adorned on a man, a statement of faith is clearly visible. I encourage all Messianic brethren to learn more of these things, so that they can enrich their faith and strengthen their testimony. Let us render honor where honor is due whether it be custom, tradition, or commandment.

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