Tefillin is one of my favorite mitzvot of the whole 613 mitzvot. It is one of action, of doing, of experience. Tefillin is technically the plural form (the singular being "tefillah"), it is loosely used as a singular as well. I do encourage all Jews, benei Anusim to get a pair of Tefillin and get going with this wonderful mitzva. Here is a wonderful article that speaks about this wonderful mitzva (commandment).

Tefillin are not amulets. They are "attachments" to the body and serve to distinguish Jews as people who keep God’s precepts constantly in mind.

What They Are

Tefillin are the cube-shaped black leather boxes, containing four scriptural passages, attached to the head and arm and worn during the morning prayers. It is purely coincidental that the word tefillin so closely resembles the word for prayer, tefillah, since, although eventually the tefillin were only worn for the morning prayer, in Talmudic times they were worn all day and had no special association with prayer.  As Maimonides (Mishneh Torah, Laws of Tefillin, 4.25-6) puts it: "Great is the sanctity of tefillin, for as long as the tefillin are upon man’s head and arm, he is humble and God-fearing and is not drawn after frivolity and idle talk, and does not have evil thoughts, but directs his heart to words of truth and righteousness. Therefore a man should try to have them on him all day … Even though they should be worn all day it is the greater obligation to wear them during prayer." In point of fact, some few extremely pious individuals, even in post-Talmudic times, did wear tefillin all day and this seems to have been Maimonides’ own practice. But the vast majority of Jews only wear tefillin during the morning prayer.

Etymology and History

The etymology of [the term] tefillin is uncertain, but possibly is connected either with a Hebrew root meaning "to attach" or with a root meaning "to distinguish." If this is correct, tefillin mean either "attachments" to the body or else the means whereby the Jew is distinguished from Gentiles. "Tefillin" is usually translated in English as "phylacteries." This is based on the New Testament Greek: "But all their works they do to be seen of men; they make broad their phylacteries" (Matthew 23:5). This passage, hostile to the Pharisees, uses the Greek word, from which the English is derived, meaning "things which guard"; in other words, the tefillin are a kind of amulet to offer protection against the demonic powers; whereas in all the Jewish sources the tefillin serve, like the tzitzit, as a reminder of God’s laws.

In four Pentateuchal passages it is stated that certain words should be on the hand and between the eyes. Many commentators, including Rashbam [Samuel ben Meir, 11th century Bible and Talmud commentator from France], hold that the plain meaning of these passages is that the words of the Torah should be constantly in mind, as in the verses: "Set them as a seal upon thy heart, as a seal upon thine arm" (Song of Songs 8: 6) and "Let not kindness and truth forsake thee; bind them about thy neck, write them on the table of thy heart" (Proverbs 3: 3).

The Karaites [a sect of Judaism that rejects the authority of rabbinic interpretation and law] understood the passages in this figurative way and did not wear tefillin. But very early on, as can be seen from the reference in the New Testament, Jews understood the passages in a literal sense and wore these four sections on the head and the arm, the words being those in the sections themselves. These are the tefillin, although, undoubtedly, they have developed over the years to assume the form they now have. The following is a brief description of what tefillin are now and how they are worn.

The Objects and Contents

The tefillin consist of two cube-shaped leather boxes, one worn on the head, the other on the arm, with leather straps fixed to them for attaching them to the head and the arm. Into these boxes, known as batim, "houses," the four passages, written by hand, are inserted.

The hand tefillin (in the Rabbinic tradition the "hand" here means the arm) contains all four sections written on a single strip of parchment. In the head tefillin there are four separate compartments, one for each of the four. The four sections are: (a) Exodus 13:1-10; (b) Exodus 13:11-16; (c) Deuteronomy 6:4-9; (d) Deuteronomy 11:12-21. Although the box (bayit, "house," singular of batim) of the head tefillin has to be in the form of an exact square (in the part into which the sections are inserted; this part rests on a larger base), it is divided into four compartments for the insertion of the sections, care being taken that these should not be separated from one another in such a way as to interfere with the square shape. The box of the hand tefillin consists of a single compartment into which all four sections, written on a single strip, are inserted. The boxes have to be completely black as well as square-shaped.

Black straps are inserted into each of the batim. The straps of the head tefillin are made to form a knot that will be at the back of the neck when the tefillin are worn. This knot is in the shape of the letter dalet. The strap of the hand tefillin is attached to the bayit to form another knot shaped in the form of the letter yod. The letter shin is worked into the leather of the head tefillin, a three-pronged shin on the right side of the wearer and a four-pronged shin on the left (this is probably because of uncertainties as to how this letter should be formed). We now have the three letters shin, dalet, yod, in the tefillin, forming the word Shaddai, one of the divine names. (Some have the letter mem instead of the dalet as the shape of the knot and the three letters then form the word shemi, "My name.")

All these matters are attended to by the manufacturers of the tefillin, who arrange for the writing to be done by a competent scribe and for the sections to be inserted into the batim, which are then sewn up and the straps inserted. Naturally, pious Jews will only buy a set of tefillin from a reliable, trustworthy merchant. Tefillin often come with a guarantee from a rabbi that they have been properly prepared.

How to Put On (Lay) Tefillin

The procedure for putting on the tefillin is as follows. The hand tefillin is taken out of the bag in which the tefillin are reverentially kept, and placed on the upper part of the left arm [but see below], and the benediction recited: "Blessed art Thou, O Lord our God, King of the universe, who hast hallowed us by Thy commandments, and hast commanded us to put on the tefillin." The knot is then tightened and the strap wound seven times around the arm.

The head tefillin is then taken out of the bag, placed loosely on the head, and the further benediction recited: "Blessed art Thou, O Lord our God, King of the universe, who hast hallowed us by Thy commandments and hast given us command concerning the precept of tefillin." The head tefillin are then tightened round the head so that the bayit rest in the middle of the head above the forehead and where the hair begins.

The strap of’ the hand tefillin is then wound thrice around the middle finger while the verses (from Hosea 1:21-2) are recited: "And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgement, and in lovingkindness, and in mercy: I will even betroth thee unto me in faithfulness: and thou shalt know the Lord."

In the rabbinic tradition, the tefillin are to be worn on "the weaker hand" (perhaps the idea here is to symbolize that it is the weaker side of human nature that requires to be strengthened by observing the precept). For this reason a left-handed man wears the tefillin on his right arm.

The tefillin are not worn on the Sabbath and festivals. The reason given is that these are described as a "sign," and so are tefillin. When these "signs" are present there is no need for tefillin to be worn. Tefillin are worn only during the day, not at night. Consequently, tefillin is one of those precepts dependent on time from which women are exempt. There are one or two references to women wearing tefillin even though they are exempt, but this is extremely rare. Even women who nowadays do wear a tallit do not normally wear tefillin. A minor is not obliged to wear tefillin and the usual practice is for a boy to begin to wear them just before his Bar Mitzvah.

Rabbi Jacobs’ exposition of the details of the structure and use of tefillin in this article is supplemented by his article on their significance and interpretation.

Desde el 15 al 22 de Nisan- transcurren los 8 días de Pesaj. Aquí te contamos un poco en que consiste esta festividad que es tan importante para nuestra comunidad, ya que recordamos el momento de nuestra liberación de Egipto.

La halajá (la ley religiosa) indica que varios días antes, en cada hogar judío, debemos iniciar los preparativos para su celebración eliminando el jametz (alimentos fermentados) y todo vestigio del mismo. Esto se debe a que su ingesta está prohibida durante la Festividad, rememorando la falta de tiempo para dejar leudar el pan, cuando los judíos fuimos liberados de Egipto. Pero los días de Pesaj y sus preparativos no son sólo días para limpiar nuestro hogar o alterar nuestra dieta habitual. Todas las leyes y costumbres de este período encierran un mensaje importante que afecta a todos los órdenes de nuestras vidas. Entre ellos, se nos recuerda que nuestra libertad no es un hecho dado, sino un hecho ganado. Y que la misma depende de nuestras elecciones y de nuestras acciones. En ese sentido, como forma de reforzar la libertad de la que hoy gozamos, proponemos a nuestros amigos usar este tiempo para pensar en cómo estamos llevando adelante nuestras familias y la educación de nuestros hijos. ¿Qué ámbitos de formación y crecimiento les estamos brindando? ¿Cómo ejercemos nuestro judaísmo? ¿Qué hacemos por nuestra continuidad? ¿Qué lugar ocupa Israel – nuestro sueño de libertad hecho realidad- entre los asuntos que nos importan? Los invitamos este año a conversar sobre estos asuntos en el seder de Pesaj.

Qué significa Pesaj

En el Talmud, las leyes de Pesaj están expuestas en el tratado Pesajim. Los nombres bíblicos para la festividad son Jag HaPésaj, en alusión al momento en que Dios salteó las casas de los primogénitos hebreos salvándolos de la plaga de muerte de los primogénitos (pesaj significa “pasaje”).

También se la llama Jag Ha Matzot, “la Fiesta del Pan Acimo”, por la prohibición de comer pan leudado durante estos días.

Pesaj es también el cordero, que se sacrificaba en la víspera de la fiesta en la época del Gran Templo, el cual se comía asado en una celebración familiar, para recordar el éxodo de Egipto.

En la diáspora, el seder (palabra que significa “orden” y se utiliza para designar al banquete festivo) se repite en la segunda noche y a partir de ésta comienza la cuenta del Omer, es decir, de los 50 días que faltan hasta la celebración de Shabuot.

Cómo es la noche del Séder

La celebración de la primera noche de Pesaj, llamada Seder, se realiza para cumplir el mandato divino de narrar a los hijos el Exódo de Egipto: “Y narrarás a tu hijo en ese día, diciendo: es por lo que el Señor hizo por mi cuando salí de Egipto” (Exodo 13:8).

Esta narración se encuentra en la Hagadá, libro en el cual se relata todo lo acontecido y se indican las berajot (bendiciones) para cada uno de los alimentos simbólicos que se utilizarán durante la ceremonia.

Los protagonistas de esta celebración, son fundamentalmente los niños y todo el seder se desarrolla para mantener su atención y despertar su curiosidad. La Mishná establece una fórmula de cuatro preguntas (Pes. 10:4) que deben ser preguntadas por los niños, a las cuales el padre responde según el grado de madurez de cada hijo.

Los niños en edad escolar participan de la lectura de la Hagadá y cantan las canciones alusivas a la historia.

Otra costumbre que los involucra es la búsqueda del Afikoman, un trozo de matzá que se parte durante el Seder, se envuelve y se esconde en algún lugar de la casa. Los niños deben mantenerse despiertos durante toda la duración del Seder, ya que al finalizar el mismo deberán buscarlo y quien lo encuentre –generalmente se reserva este honor al más pequeño- recibirá premios y halagos. Este trozo de matzá se reparte entre los comensales y se ingiere luego del banquete para recordar que en cada uno de los momentos de la historia en que los judíos fuimos esclavos, estábamos obligados a llevar la cuenta de nuestros bocados y reservarnos el mismo pan como postre.

Cómo preparar la bandeja para el ritual

Los seis elementos necesarios para la realización de la ceremonia son: zeróa, beitzá, maror, jaróset, carpas y jazéret. Los mismos se colocan dentro de la Bandeja del Seder o Keará.

También es necesario para el seder preparar tres matzot que se colocarán, según las costumbres de cada familia, dentro de la Keará o en otra bandeja, cubiertas por un lienzo blanco.

Para el zeróa se utiliza un hueso que todavía tiene restos de carne (generalmente se emplea un hueso de cogote de pollo). El huevo, ya sea asado o hervido, se coloca en la parte superior izquierda de la bandeja, a la misma altura que el hueso. El hueso huevo recuerda la Ofrenda Festiva -Korbán Jaguigá- que se llevaba al Beit HaMikdash en las Festividades.

Para el maror se utilizan las hojas o el tronco (pero no las raíces) de la lechuga. Asimismo, hay quienes acostumbran utilizar rábano picante -conocido como jrein – junto con la lechuga. Se coloca en el centro de la Keará, debajo del hueso y el huevo, ya que el maror se comía junto con el sacrificio de Pesaj. En algunas comunidades la costumbre es utilizar lechuga y jrein combinados tanto para el maror como para el jaroset.

El jaroset es un preparado de manzana, pera, nueces y vino. Algunas comunidades –generalmente las sefaradíes- lo preparan con pasas de uva o dátiles. Esta mezcla tiene la apariencia de arcilla y recuerda la argamasa -jarasit- que los judíos debían preparar para las construcciones, cuando eran esclavos en Egipto. El jaróset se coloca en el lado derecho de la bandeja, debajo del hueso asado y del maror.

Para el karpas se utiliza apio, un trozo de papa, cebolla cruda, rábano, zanahoria o cualquier otro tipo de vegetal que no sea amargo y se coloca del lado izquierdo, frente al jaroset y debajo del huevo.

Para jazeret se utilizan los mismos ingredientes que para el maror. Se coloca en la parte inferior de la bandeja del Seder, debajo del maror. Colocamos dos grupos de hierbas amargas (el maror y el jazeret) sólo para establecer una distinción entre aquellas que se utilizan para la mitzvá del maror y aquellas que sirven como recordatorio.

Esperando a Eliahu Hanaví

Acostumbramos dejar en la mesa del seder una copa llena de vino, conocida como la Copa de Eliahu Hanaví (Elías, el Profeta) manifestando asi nuestra esperanza en la redención final, cuando llegue el Mesías. (Eliahau, es el anunciante del Mashiaj y por eso le damos la bienvenida, cuando estamos a punto de finalizar el seder, abriendo la puerta principal de la casa para demostrar que es una “noche de contemplación” en la que los hijos de Israel no sentimos temor alguno.  

Honoring the Sabbath day, known as Shabbat in Hebrew, is considered the most important observance in Judaism.

The order to celebrate Shabbat originates in the ten commandments handed down to Moses by God on Mount Sinai. The fourth commandment (Exodus 20: 8-11; Deuteronomy 5: 14-15), translated from Hebrew, reads “Remember [observe] the Sabbath day and keep it holy”.

For Jewish people, the celebration of Shabbat honors God for creating the world in six days and resting on the seventh day. Jews around the World celebrate the day of rest and relaxation in many ways, each according to how they interpret their religion.

Shabbat commences at sunset on Friday evening and ends on Saturday at night (after 3 stars are visible with the naked eye). The duration of Shabbat should be around 25 hours, and according to the Torah, Motzeh – the end of Shabbat – begins when there are three stars in the sky.

Much of the celebration around Shabbat involves dining. A lot of care and thought goes into planning and preparing not only the Shabbat meal but also the table that it will be served on.

Since Shabbat is the day of rest, preparations for begin for it towards the middle of the week, with the mother of the home usually involved in planning the menu, and if there will be a large number of guests for Shabbat, who will be preparing what to eat. Once that issue has been settled, the mother of the family will devote whatever time is needed to prepare the family home so that there is no need to cook or clean on Shabbat.

As the onset of Shabbat approaches, the mother of the family will light two candles which remain lit for the entire 25 hours of Shabbat. The Torah instructs that should any candle extinguish them for any reason, it cannot be relit. The reason for lighting candles on Shabbat is to create an atmosphere of “peace in the home” as the Torah scribes hoped that the extra lights would prevent the strife and contention of praying and eating in the dark could cause.

The role of lighting the Shabbat candles goes to the mother of the family. She will place them in a set of candlesticks, usually made from silver, and whilst lighting them will whisper a prayer for her family whilst waving her arms in a manner that is designed to beckon the Shabbat into her home.

In recent years, since the advent of electricity, electric lights are switched on before Shabbat and remain lit for the duration. The timer switch has made keeping the home lit less of a financial burden, with lights being switched on and off without the need to press a switch, which is forbidden under Jewish law during Shabbat. Despite all this progress, the tradition of having lit two candles at the Shabbat Table remains as strong as ever.

The Shabbat meal is undoubtedly the family gathering of the week. Because it is forbidden to travel on Shabbat, families tended to live in close proximity to one another as well as to their synagogue. This meant that families and friends could walk to each other houses as well as to and from the synagogue. Whether by accident or design, this fact meant that the Shabbat meal invariably signaled a fairly massive gathering of family members and friends, ready to sit down to pray, sing and enjoy a good meal together.

After returning from Synagogue the family positions themselves around the table, which is usually long and narrow. Before the meal can be served, Kiddush is recited, and wine sipped from a special Kiddush cup. At one time, the quality of wine served at the Shabbat table was very low level. However, in recent years, with the revival of interest in wine making in Israel, many fine kosher wines are now available, making the mitzvah if drinking wine at the Shabbat table a much more pleasant experience.

Another centerpiece of the table will be the traditional Challah bread served on Shabbat. The Challah bread, usually bedecked in a velvet or satin cover represents the manna that fell from heavens as the Jews wandered the deserts after the Exodus from slavery in Egypt. According to Torah, Manna did not fall on Shabbat instead the Jews received a double portion on Fridays to tide them over. Challot can be readily recognized by their traditional braided style.

After the Shabbat meal has been served and enjoyed, the family will enjoy signing a series of traditional songs that celebrate the Shabbat. The hearty singing can continue for hours will signal the end of the evening. Family and friends who live nearby will set off for home, and guests who have come from out of walking distance will settle down to pass the night.

Shabbat morning begins with a visit to Synagogue for prayers followed by another Kiddush. Before lunch, weather permitting, families usually take a stroll around their neighborhood, stopping to chat with friends and acquaintances, before wending their way home for Lunch.

Although it is never mentioned in the Torah, Shabbat has become synonymous with serving Cholent for lunch. There are many variations of the dish, which is standard in both the Ashkenazi and Sephardi kitchens. Hamin (חמין) (pronounced ḥamin), the Sephardi version of cholent popular also in Israel, derives from the Hebrew word חם – "hot", as it is always served fresh off the stove, oven, or slow cooker. In order to fully observe the rules of Shabbat, over the centuries it became tradition to prepare a kind of stew that could be cooked in advance, and retain its taste for almost a whole day. The Cholent is cooked in a large metal pot which is brought to boil on Friday before Shabbat. It is then kept warm on special hotplate or electric stove until it can be served at lunchtime.

Whilst Shabbat was meant to be a day of rest, reflection and prayer, as is the case with most of the Jewish festivals, it has also developed to become a celebration of family togetherness and enjoying good food, good wine and good company.

Lighting Candles

Candles should be lit no later than 18 minutes before sundown. For the precise time when Shabbat begins in your area, consult the list of candle lighting times provided by any Jewish calendar.

At least two candles should be lit, representing the dual commandments to remember and to keep the sabbath. The candles are lit by the woman of the household. After lighting, she waves her hands over the candles, welcoming in the sabbath. Then she covers her eyes, so as not to see the candles before reciting the blessing, and recites the blessing below. The hands are then removed from the eyes, and she looks at the candles, completing the mitzvah of lighting the candles.

If you believe in Maran Yeshua then you should keep the Shabbat. If Maran Yeshua is your Rabbi, do what he did.

What is a tallit?

The tallit (also pronounced tallis, or talet) is a prayer shawl, the most authentic Jewish garment. It is a rectangular-shaped piece of linen or wool (and sometimes, now, polyester or silk) with special fringes called Tzitzit on each of the four corners. The purpose of the garment is to hold the Tzitzit.

Most tallitot (alternative plural: talleisim) have a neckband, called an Atarah, which most often has the blessing one recites when donning the tallit, embroidered across it.

Why wear a tallit?

The Lord said to Moses: Speak to the Israelites and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner. That shall be your fringe; look at it and recall all the commandments of the Lord and observe them, so that you do not follow your heart and eyes in your lustful urge. Thus you shall be reminded to observe all My commandments and to be holy to your God. I, the Lord, am your God, who brought you out of the land of Egypt to be your God: I, the Lord your God. [Numbers 15:37-41]

The purpose of the tallit, then, is to hold the Tzitzit, and the purpose of the Tzitzit (according to the Torah) is to remind us of God’s commandments.

The tallit is worn for morning prayer, during the week as well as on Shabbat and other holy days. It is not worn for afternoon and evening prayers because of the commandment that one should see the Tzitzit, which has been interpreted as meaning to be seen by the light of the day. The Shaliach Tzibur (who leads the prayer) usually wears a tallit, as well, even in the afternoon and evening.

Who wears a tallit?

Generally, a Jew who has reached the age of majority (in most communities, this is 13, though in some communities, girls reach the age of majority at 12, girls do not wear a tallit) wear a tallit. There exists a custom, not widely practiced, of not wearing a tallit prior to marriage (for Ashkenazim Jews): This custom was explained by the Maharil (Rabbi Yaacov Mollen, 1356-1427) based on the juxtaposition of two verses in the Torah. The first, Deuteronomy 22:12 articulates the commandment concerning the wearing of tzitzit. It is followed by Deuteronomy 22:13, which says, "If a man takes a wife…" This custom is not widely practiced, however, in large measure because it prevents one from fulfilling a commandment between the age of 13 and the time one marries.

In congregations where a tallit is generally worn, you will find a rack of tallitot available for use by visitors near the entrance to the sanctuary.

How are the Tzitzit tied?

Tying Tzitzit is a Jewish art, a form of macrame. A hole is carefully made and reinforced in each corner of the tallit. Through each hole, four strands are inserted: three short strands and one long strand. The longer stranded is called the shammash and this is the one which is used for winding around the others. To tie the Tzitzit, line up the four stands so that the three of equal length are doubled evenly, and the four strand is lined up at one end with the other seven ends. With four strands in one hand, and the other four in the other, make a double knot at the edge of the fabric. Then take the shammash and wind it around the other seven strands seven times in a spiral motion. Make a second double knot, with four strands in one hand and four strands in the other. Then wind the shammash around the seven strands eight times and make another double knot. Wind the shammash around eleven times and make a double knot. Finally, wind the shammash thirteen times around the remaining seven strands and make one final double knot. When done correctly, the Tzitzit will have 7-8-11-13 winds between the double knots.

What does the 7-8-11-13 windings pattern mean?

There are a number of wonderful interpretations for this pattern of windings.

One interpretation is that each set of windings corresponds to one of the four letters in God’s name.

Another interpretation employs Gematria, Jewish numerology, which assigns to each Hebrew letter a numeric value: aleph is 1, bet is 2, gimmel is 3, and so on. In this second interpretation of the windings of the Tzitzit, the numbers 7-8-11-13 have special meaning: 7+8=15, which in Hebrew is written yod-hay, the first two letters of God’s name (the Tetragrammaton); 11=vav+hay, the third and fourth letters of God’s name. Hence the first three windings "spell" God’s holy name. Thirteen, the last set of windings, is equivalent in value to the word "echad" which means "one." Hence, all four windings can be interpreted to say, "God is one."

Yet another interpretation holds that when we consider the windings between the knots, 7, 8, 11, and 13, the first three numbers equal 26, which is numerically equivalent to the Tetragrammaton and the remaining number, 13, is equivalent to "echad" ("one). Hence the windings tell us that God is One. If we take the sum of the first three numbers (7+8+11) and equate that with God’s Name, then the 13 which remain can also be interpreted to reflect the 13 attributes of God, as articulated by Moses Maimonides and set to verse in the Yigdal.

By still another interpretation, the Gematria value of the word "Tzitzit" (tzadi-yod-tzitzit-yod-taf) is 600. To this we add the eight strands plus the five knots, totaling 613 in all. According to tradition, God gave us 613 mitzvot (commandments) in the Torah. Just looking at the tallit with its Tzitzit, therefore, reminds us of the commandments, as the Torah says, "You should see them and remember all God’s commandments and do them."

How to put on a Tallit

1. Open tallit and hold in both hands so you can see atarah (the collar band on which the blessing is often embroidered.
2. Recite the berachah (Transliteration: Baruch atah, Adonai eloheinu, melech ha-olam, asheh kid’shanu b’mitzvotav, vitzivanu al mitzvat tzitzit. Praised are You, Lord are God, King of the Universe whose mitzvoth add holiness to our life and commanded us concerning the mitzvah of tzitzis.)
3. Kiss the end of atarah where the last word of the blessing is embroidered, and then and beginning where the first word is.
4. Wrap the tallit around your shoulders, holding it over your head for a moment of private meditation.
5. Adjust the tallit on your shoulders comfortably.

Customs of wearing a tallit

1. If you borrow the tallit for the service, say the berakhah (blessing) before putting it on.
2. If you use it just for an aliyah, no need to say the berakhah.
3. Don’t take it into the bathroom. Many synagogues provide hooks outside the door.
4. If you take the tallit off for a short time (eg. to go to the bathroom) you don’t need to repeat the berakhah when putting it on again.

Kissing the tzitzit

There are several times during the service when people kiss the tzitzit symbolically. First is during the recitation of the third paragraph of the Shema (Numbers 15:37-41) which mentions the tzitzit three times. As the worshiper reads the word "tzitzit," it is customary to kiss the tzitzit, which were gathered together in one hand prior to reciting the Shema.

When the Torah is removed from the Ark and carried around the synagogue in a Hakafah (procession), those within reach touch the Torah mantle with tzitzit (if they are wearing a tallit) or a siddur (prayerbook) if they are not. They then kiss the tzitzit or siddur which touched the Torah scroll. This is an expression of love and affection for the great gift which Torah is to our people.

Wearing of a head covering (yarmulka, skullcaps, kippah [pl. kippot]) for men was only instituted in Talmudic times (approximately the second century CE). The first mention of it is in Tractate Shabbat, which discusses respect and fear of God. Some sources likened it to the High Priest who wore a hat (Mitznefet) to remind him something was always between him and God. Thus, wearing a kippah makes us all like the high priest and turns us into a "holy nation." The head covering is also a sign of humility for men, acknowledging what’s "above" us (God).

Many Ashkenazi rabbis acknowledge that wearing a head covering at all times was once considered an optional midat chasidut (pious act), but, today, full­time head covering is the norm except under extenuating circumstances. Sephardic communities generally did not have the custom of wearing a kippah all the time.

Some diaspora Jews leave off the kippah at school, work, or when testifying in court, because of real danger or uneasiness in appearing in the secular world with an obvious symbol of Jewishness.

In Israel wearing a kippah also has a social significance. While wearing a kippah shows that you are somewhat religious, not­wearing one is like stating, "I’m not religious." The style of kippah in Israel can also indicate political and religious affiliations. Classical orthodoxy uses a large, smooth, black one shaped like a bowl. Many Hasidim use large black felt or satin, and a "rebellious son" may wear a slightly smaller black kippah to show his independence while remaining in the Classicist camp. Another play on this rebellion is to wear a knitted black kippah. This is also usually used to confuse people as to where you stand.

In Bukhara and the Caucasian Mountains the use of a large brightly woven kippah is common. It is similar in shape to a cantor’s kippah without the peak. This custom can also be found in other Sephardic communities.

Knitted kippot typically signify that you are part of the Nationalist Zionist camp. A larger full headed knitted kippah would signify the Mercaz Harav branch of the movement that produces many of the leading rabbis within the Religious Zionist section, although many rabbis who teach at these institutions wear the traditional large black kippot.

Also read: Keep your Kippah!

¿Qué es un Talit?

El Talit es un manto de oración, es la prenda judía más auténtica. Es una pieza rectangular de lino o de lana (a veces, ahora, de poliéster o de seda) con flecos especiales llamados Tzitzit en cada una de las cuatro esquinas. El propósito de la prenda es de celebrar la Tzitzit.

La mayoría de los Talitot (plural alternativo: talleisim) tienen una banda para el cuello, llamada Atará, que con frecuencia tiene la bendición que uno debe recitar al ponerse el Talit, bordado a través de ella.

¿Por qué usar un Talit?

HaShem dijo a Moisés: "Habla a los israelitas y diles que ellos y sus descendientes se hagan flecos en los bordes de sus vestidos, y pongan en el fleco de sus vestidos un hilo de púrpura violeta. Tendréis, pues flecos para que, cuando los veáis, os acordéis de todos los preceptos de HaShem. Así los cumpliréis y no seguiréis los caprichos de vuestros corazones y de vuestros ojos, que os han arrastrado a prostituiros. Así os acordaréis de todos mis mandamientos y los cumpliréis, y seréis hombres consagrados a vuestro Dios. Yo, HaShem, vuestro Dios, que os saqué de Egipto para ser Dios vuestro. Yo, HaShem, vuestro Dios. [Números 15:37-41]

El objetivo del Talit, entonces, es de celebrar la Tzitzit, y el propósito del Tzitzit (de acuerdo a la Torá) es recordarnos los mandamientos de Dios.

Durante la semana el Talit se usa para la oración de la mañana, así como en Shabbat y las demás fiestas. No se lleva durante la tarde ni en las oraciones de la noche debido al mandamiento de que hay que ver el Tzitzit, que ha sido interpretado en el sentido de ser visto por la luz del día. El Shaliaj Tzibur (quien dirige la oración) por lo general lleva un Talit, incluso en la tarde y noche.

¿Quién lleva un Talit?

Por lo general, un Judío que ha alcanzado la mayoría de edad usa un Talit (en la mayoría de las comunidades, esto es a los 13 años de edad, aunque en algunas comunidades, las niñas llegan a la mayoría de edad a los 12 años de edad, las niñas no usan un Talit). Existe una costumbre, no muy extendida, de no usar un Talit antes del matrimonio (los Judíos Askenazis). Esta costumbre se explica por el Maharil (Rabino Yaacov Mollen, 1356-1427) basado en la yuxtaposición de dos versículos de la Torá. El primero, Deuteronomio 22:12 articula el mandamiento relativo al uso del tzitzit. Le sigue el Deuteronomio 22:13, que dice: "Si un hombre toma una mujer …" Esta costumbre no es una práctica muy extendida, en gran medida debido a que impide el cumplimiento del mandamiento entre la edad de 13 años y el tiempo en que la persona se casa.

En las congregaciones donde se suelen usar un Talit, se encuentra un rack de Talitot disponibles para su uso por los visitantes cerca de la entrada al santuario.

¿Cómo son atados los Tzitzit?

El trenzado de los Tzitzit es un arte judío, una forma de macramé. Un ojal es cuidadosamente realizado y reforzado en cada esquina del Talit. A través de cada ojal, se insertan cuatro trenzas o tiras: tres hebras cortas y una larga. La trenza más larga se llama SHAMMASH, y esta se utiliza para dar vueltas alrededor de las otras. Para atar el Tzitzit, se alinean las cuatro trenzas de manera que las tres de igual longitud se doblen y formen un par, y la cuarta trenza se alinea en un extremo con los otros siete extremos. Con cuatro trenzas en una mano, y las otras cuatro en la otra mano, se hace un nudo doble en el borde de la tela. Luego se toma la SHAMMASH y se le da vueltas alrededor de las otras siete trenzas siete veces, en un movimiento en espiral. Se hace un doble nudo en segundo lugar, con cuatro trenzas en una mano y cuatro trenzas en la otra mano. Entonces se da vueltas a la SHAMMASH alrededor de las siete trenzas ocho veces, y se hace otro doble nudo. Se da vueltas al SHAMMASH alrededor de las trenzas once veces y se hace un doble nudo. Por último, se da vueltas al SHAMMASH trece veces alrededor de las otras siete trenzas y se hace un doble nudo final. Cuando se hace correctamente, el Tzitzit tendrá 7-8-11-13 vueltas entre los dobles nudos.

¿Qué significa el patrón de 7-8-11-13 vueltas?

Hay una serie de interpretaciones maravillosas para este patrón de vueltas.

Una interpretación es que cada conjunto de vueltas corresponde a una de las cuatro letras hebreas del nombre de Dios, .
Otra interpretación emplea la Gematria, la numerología judía, que asigna a cada letra un valor numérico hebreo: Aleph es 1, Bet es 2, Gimmel es 3, y así sucesivamente. En esta segunda interpretación de las vueltas del Tzitzit, los números 7-8-11-13 tienen un significado especial: 7 +8 = 15, que en Hebreo se escribe yod-hay las dos primeras letras del nombre de Dios, (el Tetragrámaton); 11 = vav + hay, la tercera y cuarta letra del nombre de Dios. De ahí las tres primeras vueltas "deletrean" el santo nombre de Dios. Trece, el último conjunto de vueltas, es el equivalente en valor a la palabra "ejad", que significa "uno". Por lo tanto, los cuatro grupos de vueltas se podria interpretar que significan o quieren decir: "Dios es uno."

Otra interpretación es que si tenemos en cuenta las vueltas entre los nudos, 7, 8, 11 y 13, los tres primeros números da igual a 26, que es numéricamente el equivalente al Tetragrámaton y el número restante, 13, es equivalente a "ejad" (uno). Por lo tanto las vueltas nos dicen que Dios es uno. Si tomamos la suma de los tres primeros números (7 +8 +11) y lo equivalemos al nombre de Dios, el 13 restante también se puede interpretar como un reflejo de los 13 atributos de Dios, según lo expresó Moisés Maimónides y lo escribió en el Yigdal.

Pero todavía hay otra interpretación, el valor en la Gematria de la palabra "Tzitzit" (tzadi-yod-yod-tzitzit-taf) es de 600. A esto le agregamos las ocho trenzas y los cinco dobles nudos, y nos da un total de 613. Según la tradición, Dios nos dio 613 mitzvot (mandamientos) en la Torá. Solo con mirar el Talit con sus Tzitzit, por lo tanto, nos recuerda los mandamientos, como dice la Torá: " Así os acordaréis de todos mis mandamientos y los cumpliréis."

¿Cómo ponerse el Talit?

1. Se extiende el Talit y se sostiene con las dos manos para que pueda verse la Atará (la banda del collar en la que a menudo que es bordada la bendición).

2. Se recita la Berajá (transliteración de Baruj Atá, HaShem Eloheinu, Melej Ha´olam, Asher Kiddeshanu Bemitzvotav, Vetzivanu Lehit´atef BaTzitzit). Alabado seas Tú, Señor nuestro Dios, Rey del Universo, cuya santidad ordenó añadir a nuestras vidas y nos ordenó el mandamiento de los Tzitzis).

3. Se besa la Atará donde está bordada la última palabra de la bendición y, a continuación, se besa donde está la primera palabra.

4. Se envuelve el Talit alrededor de los hombros, colocándolo sobre la cabeza por unos segundos, para tener un momento de meditación privada.

5.Ajústese cómodamente el Talit sobre los hombros.

Costumbres al usar un Talit

1. Si usted pide prestado el Talit para el servicio, dicen la berajá (bendición) antes de ponérselo.

2. Si lo usa sólo para una aliya, no hace falta decir que la berajá.

3. No lo tenga puesto cuando va a usar el baño. Muchas sinagogas tienen percheros fuera de la puerta.

4. Si se quita el Talit por un corto tiempo (por ejemplo, para ir al baño) no es necesario repetir la berajá cuando se lo ponga de nuevo.

Besar el Tzitzit

Hay varias momentos durante el servicio en que la gente besa el Tzitzit simbólicamente. El primero es durante el rezo del tercer párrafo del Shemá (Números 15:37-41), que menciona el tzitzit tres veces. A medida que el adorador lee la palabra "tzitzit", existe la costumbre de besar el tzitzit, que estaban sujetados en una mano antes de recitar el Shemá.

Cuando la Torá es sacada del Arca y es cargada alrededor de la sinagoga en un Hakafá (procesión), quienes alcance a tocar la Torá con el manto de tzitzit (si está usando un Talit) o un Sidur (libro de oraciones) si no tiene el Talit. A continuación, besa el tzitzit o el sidur que tocó el rollo de la Torá. Esta es una expresión de amor y afecto por el gran don que es la Torá para nuestro pueblo.

Traducido por Víctor Marcano

Challah, pronounced haa-laa, is traditional Jewish yeasted bread. It is made with eggs, as well as flour, yeast, and water, and may be sprinkled with sesame seeds. It is sometimes called egg bread, and has a distinct yellowish interior if egg yolks are used. Challah is a part of many Sabbath celebrations, and also is consumed during many Jewish holidays.

Challah is never eaten on Passover however, because the day calls for eating only unleavened bread. Therefore, no bread containing yeast can be served.

Challah usually is braided in threes, but it may be served round, and studded with raisins. On Rosh Hashanah, challah may be made in the shape of a ladder. The bread may be served warm or cool depending upon individual preference.

One can also make challah with a bread machine, by setting the machine onto the mix and raise setting only. The dough is then removed from the machine, shaped and given a final rise. Some cooks insist that the lightest and best challah is obtained when the dough is allowed to rise twice prior to baking.

Historical: In a list of differences between the customs of Babylonia and Eretz Yisrael in Geonic times (8th-10th centuries CE), only one loaf was used in Eretz Yisrael as opposed to two in Babylonia. The Babylonian usage is the one that prevails today.

Potato Challah

From: The Pleasures of Whole Grain Breads by Beth Hensperger (Chronicle Books; October 1999; ISBN: 0811814556; Paperback) Cookbook Heaven @ recipelink.com

Potatoes combined with eggs results in particularly moist, fluffy loaves that are less sweet than regular challah. Slices of the bread make fabulous French toast and grilled sandwiches the day after baking. This is a family-sized recipe, so plan accordingly. It can easily be halved.

Makes: 2 large free-form loaves or four 9-by-5-inch loaves

2 to 3 large (about 1 1/2 pounds) Russet potatoes, peeled and cut into large pieces

• 2 cups water
• 1 1/2 tablespoons (scant 2 packages) active dry yeast
• 10 to 11 cups unbleached all-purpose or bread flour
• 4 teaspoons salt
• 2 tablespoons honey
• 4 tablespoons (1/2 stick) unsalted butter, melted
• 4 extra-large eggs
• 1 egg beaten with 1 teaspoon water, for glaze
• 2 tablespoons sesame seeds or poppyseeds, for sprinkling
• Place the potatoes and water in a 2-quart saucepan. Bring to a boil, reduce the heat to simmer, cover, and cook until tender, about 20 minutes. Drain and reserve the liquid, adding more water if necessary to make 1 1/4 cups. Mash the potatoes, then set aside to cool. Warm or cool the potato water to 105 to 115 degrees F and pour 1/2 cup into a small bowl. Sprinkle the yeast over the potato water. Stir to dissolve and let stand until foamy, about 10 minutes.
• In a large bowl using a whisk or in the bowl of a heavy-duty electric mixer fitted with a paddle attachment, combine 2 cups of the all-purpose flour and the salt, honey, butter, mashed potatoes, and yeast-potato water. Beat hard until creamy, 1 minute. Add the eggs and beat for 2 minutes. Add the remaining all-purpose flour, 1/2 cup at a time, beating on low speed until a soft, shaggy dough that just clears the sides of the bowl forms, switching to a wooden spoon when necessary if making by hand.
• Turn the dough out onto a lightly floured work surface and knead until soft and springy, 1 to 3 minutes for a machine-mixed dough and 3 to 5 minutes for a handmixed dough, dusting with flour only 1 tablespoon at a time, just enough as needed to prevent sticking. Place in a lightly greased deep container, turn once to coat the top, and covet with plastic wrap. Let rise at room temperature until double in bulk, 1 to 1 1/2 hours. Do not allow to rise more, as the dough has a tendency to tear.
• Grease 2 baking sheets or line with parchment paper. Turn the dough out onto a lightly floured work surface and divide into 6 equal portions. With the palms of your hands, roll into 6 ropes about 14 inches long, tapering them at each end. Gently dust with flour. Place 3 of the ropes side by side and braid. Tuck the ends under and pinch into tapered points. Repeat to form second loaf. Alternatively, divide the dough into 4 equal portions, shape into rectangular loaves, and place in 4 greased or parchment-lined loaf pans. Cover loosely with plastic wrap and let rise until almost double in bulk, about 45 minutes.
• About 20 minutes before baking, preheat an oven to 400 degrees F and position a rack in the center of the oven.
• Brush the loaves with the egg glaze and sprinkle with the seeds. Place in the oven and reduce the temperature to 350 degrees F. Bake for 40 to 45 minutes, or until the loaves are deep golden brown and sound hollow when tapped with your finger. Remove from the sheets to a rack to cool.

http://www.youtube.com/watch?v=FGHUY4kcl3w