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While there is no prohibition on wearing blue dye from another source, the rabbis maintain that other kinds of tekhelet do not fulfill the mitzvah of tekhelet , and thus all the strings have been traditionally kept un-dyed i.

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The tallit and tallit katan are four-cornered garments worn by Rabbinic Jews which incorporate tzitzit. The tallit katan garment itself is commonly referred to as tzitzit. The blue thread mentioned in the Torah, tekhelet , is omitted by most Rabbinic Jews due to controversy over the dye-making process. The Torah forbids shatnez "intertying" wool and linen together. From this perspective, the shatnez of the layman reflects that of the priest.

In practice, the rabbinic sages permitted using wool and linen strings in tandem only when what they hold to be genuine tekhelet is available. The tassel tzitzit on each corner is made of four strands, which must be made with intent. These strands are then threaded and hang down, appearing to be eight.

It is customary that each of the four strands is made of eight fine threads, known as kaful shemoneh. The four strands are passed through a hole or according to some: There are numerous customs as to how to tie the tassels. The Talmud explains that the Bible requires an upper knot kesher elyon and one wrapping of three winds hulya. The Talmud enjoined that between 7 and 13 hulyot be tied, and that "one must start and end with the color of the garment".

As for the making of knots in between the hulyot , the Talmud is inconclusive, and as such later poskim have interpreted this requirement in various ways. Following the loss of the source of the dye, various customs of tying were introduced to compensate for the lack of this primary element.

The tying method which gained the widest acceptance can be described as follows: In Ashkenazi custom, the four sections of winding number winds, respectively. Furthermore, the number 39 is found to be significant in that it is the gematria numerical equivalent of the words: Others, especially Sephardi Jews , use as the number of windings, a combination that represents directly the spelling of the Tetragrammaton whose numerical value is Before tying begins, declaration of intent is recited: L'Shem Mitzvat Tzitzit "for the sake of the commandment of tzitzit".

Rashi , a prominent Jewish commentator, bases the number of knots on a gematria: Each tassel has eight threads when doubled over and five sets of knots, totaling The sum of all numbers is , traditionally the number of commandments in the Torah.

This reflects the concept that donning a garment with tzitzyot reminds its wearer of all Torah commandments, as specified in Numbers Rashi knots are worn by the majority of Ashkenazic Eastern European Jews.

He points out that in the Biblical quote "you shall see it and remember them", the singular form "it" can refer only to the thread of tekhelet. The tekhelet strand serves this purpose, explains the Talmud, for the blue color of tekhelet resembles the ocean, which in turn resembles the sky, which in turn is said to resemble God's holy throne — thus reminding all of the divine mission to fulfill His commandments.

Nachmanides knots are worn by the majority of Sephardic Jews and Teimani Jews. Modern Biblical scholar Jacob Milgrom notes than in ancient Middle Eastern societies, the corner of the garment was often elaboratedly decorated to "ma[k]e an important social statement", functioning as an "symbolic extension of the owner himself".

The tzitzit are the epitome of the democratic thrust within Judaism, which equalizes not by leveling but by elevating. It is the uniform of all Israel At some point following the destruction of the Second Temple , the knowledge and tradition about the correct method of the dye was lost for Rabbinic Judaism in Israel and since then, most rabbinic diaspora Jews and Israeli Jews as well have worn plain white tzitziyot without any dyes. Some [27] explain the black stripes found on many traditional prayer shawls as representing the loss of this dye.

While there is no prohibition on wearing blue dye from another source, the rabbis maintain that other kinds of tekhelet do not fulfill the mitzvah of tekhelet , and thus all the strings have been traditionally kept un-dyed i.

When tekhelet is used, there are varying opinions in rabbinic literature as to how many of the strands are to be dyed: While the white threads are to be made of the material of the garment, rabbinic law instructs that the tekhelet -dyed thread must be made of wool. According to several rabbinic sages, blue is the color of God's Glory. The other threads in the tzitzit all the threads, where tekhelet is not used are described as "white".

This may be interpreted either literally by Rama or as meaning the same colour as the main garment Rambam. Normally, the garment itself is white so that the divergence does not arise. Similarly the threads may be made either of wool or of the same fabric as the garment; again many authorities recommend using a woollen garment so that all views are satisfied. Karaite Jews maintain that the tzitziyot must be braided and have the appearance of chains, rather than being knotted as are the tzitziyot of Rabbinic Judaism.

Karaites tzitziyot have blue-violet threads tekhelet in them. In contrast to rabbinic Jews, Karaites believe that the tekhelet source can be any dye, except those produced from impure a definition mostly overlapping "un- kosher " species, such as the molluscs used by Rabbinic Jews. Instead, Karaites propose that the source of the dye was indigo or woad Isatis tinctoria. Contrary to some claims, Karaites do not hang tzitziyot on their walls.

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