Tallit

See Women
See also T’fillot, propriety
See Aliyah

MRR 294-301

BRIDE AND GROOM UNDER THE TALIT

QUESTION:

In the city of Mainz it is not customary to have a couple married under a chupah (the canopy with four poles) . The custom followed is that the groom covers the head of his bride with his talit during the ceremony. Is this custom well founded? How old is it? (Asked by Rabbi Josef Zeitin, San Francisco, California.)

ANSWER:

THE COVERING of the bride with the garment of the groom has a Scriptural basis. In Ruth (3:9) when Boaz awakens on the threshing floor and finds Ruth at his feet, he asks who she is. She tells him that he is her closest kinsman (and therefore should take her to wife). She puts it in this way: “I am Ruth, thy handmaid; spread therefore thy skirt over thy handmaid, for thou art a near kinsman.”

Similarly, there is a discussion in Kidushin 18b as to why a man who took to his bed his Jewish handmaid may not ever again sell her to anybody else; in other words, that it has to be a permanent relationship with her. The Scriptural text (Exodus 21:8) says the reason is bevigdo bah. This, of course, literally means he has dealt treacherously with her. But Rabbi Akiva makes a play on the word vigdo and says it is to be read as meaning “his garment,” and therefore it means that “since he has spread his garment over her,” she is now married to him (i.e., in the form of yi’ud) . So it is clear that covering with a garment in Biblical and in Mishnaic times was at least one of the ways in which a marriage became legal. Also the Mishnah (in Ketuvot II, 1) which says that the virgin bride goes forth with a henuma is interpreted by some commentators as meaning that she goes forth with a veil over her. In fact, it is quite possible to say that when the law requires that the woman be not formally acquired by her husband without chupah, that the word chupah itself is the root which means “covering,” and therefore chupah can mean a cloth covering, either in the form of a tent, as some scholars say, or in the form of a cloth spread over her, as is implied in the Book of Ruth and in many of the later commentaries. So we can see that the covering of the bride by the groom has strong roots in the past. However, the Tosfot (Sukah 25b) s.v., “En Simcha,” insists that chupah means more than some cloth pavilion. It must mean a permanent dwelling place.

The Talmudic reference in Kidushin 18b in which Akiva says that the spreading of the garment over the servingmaid constitutes “Yi’ud, ” a form of marriage, is of course not a specific reference to a marriage ceremony. Rabbi Akiva simply means that the master has virtually married the maid, and he describes it by the symbolic expression, based upon his pun on the Scriptural verse, that “he spread his cloak over her.” But is there in the literature any reference to a specific ceremony between regular brides and grooms which takes place during the wedding ceremony, in which the groom puts his garment over the bride? There are a number of references to this specific ceremony, but it is important to note the date of the scholars who make reference to it.

The Ittur, which is by Isaac ben Abba Mari (born in Provence, 1122) makes as far as I can find, the first clear reference to the custom of the groom’s covering the head of the bride during the ceremony. His exact words are of particular interest (for your convenience, it is quoted in the Bet Yosef to the Tur, Even Haezer #61; in the Ittur itself, in the 1860 Lemberg edition, II, p. 27b). These are his words: “If one says that chupah means the cloth which they spread over their heads during the blessings, that opinion is of no significance (i.e., he is wrong) because the Talmud Yerushalmi in Sukah says they must enter the chupah, which means of course a specific place which they can enter.”

In other words, Isaac ben Abba Mari, in the twelfth century in Provence, disapproves of the custom, but at all events he already knows of its existence. Now it is evident, in spite of the Ittur’s objection to the custom, it grew in popularity, because Zedekiah Harofe, in his famous code Hamanhig (he lived in Rome and had studied in Germany) makes use of the Ittur, but by now he considers the headcovering to be an established custom. In paragraph 109 he says, “The chupah is so called because he covers (chofeh) her with his talit.” He justifies this interpretation of chupah by quoting, of course, Akiva’s opinion cited above, and adds to it the verse in Ezekiel 16:8: “I will spread my wings over thee and cover thee and bring thee into a covenant.” At all events, this custom, a century after the Ittur., is already a wellestablished custom. In fact, in Provence itself, where Isaac ben Abba Mari lived, Aaron ben Jacob haCohen of Narbonne, who lived in the beginning of the fourteenth century, says directly (edition Berlin, 1902, p. 64) : “And then they make the chupah, which means that they cover them (chofefim) with a talit or a cloth, and that is what is meant by chupah.” He likewise refers to Rabbi Akiva in Kidushin 18b.

The Kol Bo, an anonymous German code which makes use of the Orchat Chayim and, indeed, is considered to be a condensation of the Orchat Chayim, says on page 44c: “Chupah means when they cover them with a talit or with a cloth, and that is what is called nisuin.” Then he gives various verses in justification and one of his verses, as far as I know, was not given by any of his predecessors. He calls attention to the fact that in Deuteronomy 22:12 and 13, there fol low each other in sequence: “Thou shalt put fringes on thy garments,” and the verse, “If a man taketh a wife …” Thus he rather cleverly combines the use of the talit and the marriage ceremony.

This covering the head of the bride with a talit is found, therefore, in references of Provence and in Germany, and has remained as an enduring custom. Even when, in Eastern Europe, the chupah on four poles was instituted, as indicated in my article to which you refer, the custom of the groom covering the bride was retained, but it was transferred to the morning before the ceremony, as is described by Joel Sirkes (Bach) in his important note to the Tur, Even Haezer 61. The German custom of headcovering thus remained in spite of the newer institution of the fourpole chupah. But the fourpole chupah in turn spread westward. If we observe the paintings of Oppenheim, who preserves the picture of West German Jewish life a century and a half ago, we note that in his wedding picture he shows a combination of the customs and the influence of Eastern Europe. The wedding that he depicts takes place in the courtyard of the synagogue, which is according to the recommendation of Isserles of Cracow, and not in the synagogue itself, according to the description given us by Maharil of Mainz. The marriage is under the chupah according to the Eastern Jewish custom, but bride and groom are also covered by the talit according to the Western Jewish custom. Inci dentally, the Maharil in his description has the groom cover the bride with his voluminous wedding hood instead of with the talit.

It is possible to come to a conclusion as to how widespread the custom was to put the talit over the head of the bride and groom at the wedding. It happens that this whole discussion comes up in another place entirely in the law, namely, in the talit laws codified in Orach Chayim #8. There the law concerns the reciting of the blessing over the talit. When is this blessing required and when not required? If, for example, a man is called up to the Torah and borrows a talit for that purpose, must he recite the talit blessing? If a man who is wearing a talit (and had recited the blessing when he put it on) now takes it off for a short time and then puts it on again, is this a new “putting on” of the talit and does it require the blessing again? As related to this discussion, the question arises in the commentaries whether the talit that is put over the heads of the bride and groom at a wedding requires the talitblessing by the groom. There are two discussions of it. The first is in the Be’er Hetev (Judah Ashkenazi of Tiktin, first half of the eighteenth century in Poland) who says as follows: “In places where they are accustomed to throw the talit over the bride and groom . . .” In other words, his language implies clearly that this is not a custom in Poland, but elsewhere. More directly is the discussion in the Pitche Teshuvah (Chayyim Mordecai Margolis of Dubnow, Russia). He says: “I will discuss the matter only briefly because this is not the custom in our provinces.”

When, however, we look up the references cited in these commentaries, we find that the custom, although it did not prevail in Eastern Europe, did prevail in many lands. Jacob Reischer in Metz (died in Metz, 1733) in Shevut Yaakov, II, 23, speaks of it as the regular custom in his city. Earlier than that Abraham ben Mordecai Halevi, rabbi in Egypt at the end of the seventeenth century, speaks of the custom in Egypt, although there the talit was put over their heads before the marriage blessings when they were seated facing each other on two opposite benches. Still earlier, Chayyim Benvenisti (born Constantinople, 1603) in his Sheyare Kenesset Hagdolah, 8:5, discusses the question of whether the groom must recite the blessing for putting on the talit, but clearly indicates that the use of the talit to cover bride and groom during the wedding ceremony was an established custom in Constantinople and in Smyrna. The latest reference I have seen on this matter is in Vaya’an Shemuel (Orach Chayim #12) by Samuel Marciano, a contemporary rabbi in Morocco. He also speaks of this as an established custom.

So we see that except for Eastern Europe, where we can conclude that the chupah on four poles supplanted the custom of covering the head of bride and groom with a talit, the custom of so covering the heads is widespread, being found in Western Europe, North Africa, Egypt (with some variation), Constantinople, and Smyrna.

To sum up: We see, thus, that the idea of the groom covering the bride with a garment is ancient in essence, but as a specific part of the wedding ceremony the first reference is by the Ittur, who already knows of the ceremony but disapproves of it. Then we note that the later scholars approve of the ceremony and justify it with Biblical verses; and even in Eastern Europe, where the chupah as canopy was substituted, the cover-ing of the bride was preserved, but put forward to take place before the ceremony. Therefore we cannot say that this was an ancient ceremony going back as far as the Bible or Talmud, but we may say with justification that it is certainly an early medieval ceremony, fully in consonance with ancient moods, and one that has not entirely disappeared.

MRR 269-274

TALIT FOR THE DEAD AND CREMATION

QUESTION:

It is a custom and many people, including Reform Jews, ask that a talit be placed on the deceased prior to the funeral. We, of course, cut off one of the tsitsit. We had a recent request as to whether or not a talit could be placed on a body that is going to be cremated. (Question from Louis J. Freehof, San Francisco, California.)

ANSWER:

THE SITUATION which prompted this interesting question is in itself rather puzzling. Orthodox Jews who are buried with a talit would not be cremated, since cremation is against Jewish law. Non-Orthodox Jews who would permit cremation are almost invariably buried in everyday clothes. The question, therefore, is rather curious: Why should the family of a man who is to be cremated want to have a talit placed on him? Evidently these people, not otherwise observant in the Orthodox sense (since they will permit cremation) are under the impression that clothing the departed in a talit is one of the essentials of Jewish observance. Therefore it is necessary, as a basis for the answer to the question asked, to analyze the status of this law or custom.

The fact of the matter is that the status of this law or custom is so uncertain that even to this day the law has not been completely clarified and there is an astonishing range of variations as to its observance. Basically, the law stems from the Talmud (b. Menachot 41a) which says that if an old man has prepared a talit to be buried in, this is done and he is so buried (cf. Rashi to the passage). However, the Tosfot to Berachot 18a quotes Rabenu Tam, who says that only those who wear the talit all the time should be buried in it, but we who do not wear it all the time must remove the fringes from it (thus making it pasul, or cancelling its sanc-tity) . The opinion of Rabenu Tam is repeated by many authorities and reflects the basic change of costume as the Jews migrated out of the East to the Western lands. In the East people wore the long loose garment every day, and when this garment was four-cornered, it had to have tsitsith. So they wore the fringes all the time without interruption. But in the West where the long garment was not worn they did not wear a talit all day except at prayer or at study.

The Tur in Yoreh Deah 351 gives the main variation of opinions on this matter. One scholar says that we do put the talit with tsitsith on the dead (Nachmanides) ; another that we remove the tsitsith; and still another that we put the talit on him only while we carry him to the grave and then remove it.

As a matter of fact, it has been the fixed custom in Palestine for many centuries and still firmly held in Israel today that no body is buried in a talit. See the detailed discussion and foundation for this unshaken custom in Gesher Hachayim (Tekuchinsky) Volume II, p. 122 ff.

By the way, this difference between Palestine (Israel) and the rest of the Jewish world on this matter leads to some unhappy incidents as Tekuchinsky records in Gesher Hachayim. A very pious old man, an immigrant from Russia, who was a member of the Chevrah Kadisha in his own city where people were buried in a talit, is shocked at the Palestinian custom and is heartbroken that he will not be so buried. However, in spite of his grief, the custom was to be observed nevertheless. When bodies arrive in Israel for burial there, they come covered with the talit, as is the custom outside of Palestine. But in Israel that talit is removed and generally buried, but not on the body.

In places outside of Palestine and modern Israel, where the custom is to bury with the talit, the com-promise was arrived at to make the talit pasul by cut-ting off one or a number of the fringes. It has, however, happened that very pious scholars, who actually did wear the talit all day, since they did nothing but study, would feel that they had the right to be buried in the kasher talit with its fringes (according to the opinion of Nachmanides mentioned above); but generally the custom of cutting off the fringes was preserved. (See two such incidents referred to in Aruch Hashulchan, Yoreh Deah 351.)

Another variation besides that of the fringes being removed or not, is the opinion that a man who did not wear the talit at all in his lifetime, even in prayer, should not be permitted to be buried in a talit, even with the fringes gone. Jacob Emden, in his responsa, Volume I #124, refers to such an opinion. See, also, Moses Schick in his responsa, Yoreh Deah 350.

All these variations of the custom, the different opinions outside of Palestine, the sharp distinction between Palestine (Israel) and the rest of Jewry, show that the placing of a talit on the dead is based on custom and not on law. Furthermore, these variations give us some guide as to how to act in circumstances mentioned in the question.

First, it should be explained to the family of those who never wore a talit that while it is not prohibited for such a person to be covered with a talit, it certainly is not in accordance with his own ideas of religious observance. In all the discussion of the variations of observance the scholars are concerned that the talit should bear true testimony to the man’s life. If the man’s life involved worship without a talit, the talit, as it were, misrepresents him. In other words, if it is possible to discourage such families without hurting them, it should be done. If, however, they insist, then their request may be granted since neither Jacob Emden nor Moses Schick strictly forbid the talit under such circumstances.

Then this brings us to the heart of the question. In such a case it will often occur that the body and the talit will be cremated. Can we permit this to be done to a talit? The answer seems quite clear that there is no objection. First of all, the cutting off of some of the fringes makes the talit pasul and it is now only a gar-ment. Its sanctity does not exist. In the small post Talmudic treatise on fringes (tsitsith) Rabbi Abba Saul Ben Botnis said that his father before his death warned him to remove the tsitsith from the talit because the talit is holy (and therefore should not be destroyed by decay). To which the rabbis answered that the talit (i.e., with the fringes) is not holy at all and therefore you may make of it shrouds for the dead and even a saddle for a donkey. So, therefore, there is no harm done if this cloth (certainly if the fringes are removed or cut off) is burned up.

In this regard it certainly has less sanctity than tefilin which have sacred Biblical texts written on parchment, and yet certain pious men have asked to be buried in tefilin (cf. Kol Bo Al Avelut, Greenwald, p. 92, reference to Radbaz). And, also, a Sefer Torah which is pasul is buried with a pious man. It is perhaps possible that some distinction might be made between slow de cay and quick burning. But this is not an essential distinction.

To sum up, then: Since the wearing of a talit is merely a custom and in Israel the dead are never buried in a talit, families of non-Orthodox people should be discouraged from asking that the talit be put upon their dead. If they insist, then there is no objection if the talit be cremated (with the body) since it has no sanctity (cf. Hil. Tsitsith cited above) especially with the fringes removed or spoiled.

MRR 46-51

THE TALIT IN REFORM SERVICES

QUESTION:

A number of our Reform congregations are accustomed to have the rabbi or cantor, or both, wear a talit (or a facsimile of it) at services. Since occasionally discussions arise as to the proper times for the talit, will you please give the traditional laws concerning the services at which the talit is to be worn, either by reader or worshipers or both. (Asked by Rabbi Sherman Stein, Pittsburgh, Pennsylvania.)

ANSWER:

SINCE THE question confines itself to the use of the talit in the public services, there is no need for a discussion of the private or individual use of the talit, such as the talit used by bridegrooms or placed on the body of the dead over the shrouds.

As for the public use of the talit, the laws are not entirely clear because the actual provisions of the codes have been amplified by developing customs which, while observed fairly widely, are not really of legal status. The basic command in Scripture for the use of a fringed garment is from Numbers 15:39 which says (referring to the fringes) : “Thou shalt see them and remember all the commandments of God.” From this verse a number of conclusions have been drawn, first, that the fringes be visible, and second, that the fringes should be worn in the daytime, or rather, that the commandment is that they should be put on in the daytime. So all the codes (see Orach Chayim 18) are perfectly clear that the only proper time for putting on the talit is in the daytime; hence it is worn at the daylight services, at the morning, and the additional services. As for the Minchah service generally, Moses Ibn Machir in his Seder Hayom (the book through which much of the Lurianic Kabbalah came into European prayer practice) defends the custom of putting on the talit

(and tefilin) at the daily Minchah service. Eisenstein in his Otsar Dinim Uminhagim (article “Minchah”) cites this, but adds: “It is not our custom to do so. Only the reader puts on a talit, but does not pronounce the blessing over it; and if it is near dark, he does not even do that (cf. also Me’ir Netiv, article “Minchah”).

Eisenstein is, of course, correct, but only with regard to the Ashkenazim. The Sephardim seem to have been more affected by this Kabbalistic emphasis on the talit, at least on the Sabbath Minchah. Shem Tov Gaguine, who records the differences between Sephardic and Ashkenazic practice in his Keter Shem Tov, says (Vol. I, p. 5) that on the Sabbath Minchah in London only the participants (the readers, those called to the Torah, etc.) wear the talit. But in Amsterdam the whole congregation wears it. He also refers to the fact that the Kabbalists in Israel put on talit and tefilin at Minchah during the week.

This difference of emphasis on the talit between Ashkenazim and Sephardim on Minchah is very likely due to the fact that the Ashkenazim (at least on weekdays) tended to pray Minchah at a late hour and often to combine it with Maariv. Therefore, since it was getting dark, they avoided the Kabbalistic custom of putting on the talit on Minchah. Thus, too, on a fast day like the Ninth of Av, talit and tefilin (being considered a sacred decoration) are, therefore, omitted from the morning service as a sign of mourning, but are put on at the afternoon service (in both Ashkenazic and Sephardic ritual). Most authorities warn that before the Barchu of the Maariv service the talit must be taken off. Thus, even when, as often happens, Minchah and Maariv are combined and the Maariv is over while it is still light, nevertheless the talit must not be worn at the Maariv because it is properly a night prayer (cf. Bach to Orach Chayim 18 at end).

So it is with the one exception, when (the Ashkenazic) tradition requires that the talit be worn by the congregation at night, namely, at the Kol Nidre service. To explain this exception Bach (to #619) says it is because on that day the children of Israel are like angels who are dressed in garments of white (cf. Magen Avra-ham) i.e., the talit. Yet even in the case of this accepted wearing of the talit at night, most authorities warn that the talit should be put on in the afternoon before Kol Nidre, because otherwise no blessing can be recited when it is put on (Isserles to 18:1, quoting the Tasbetz #132).

As it is with the end of the day (the Maariv on fast days, the Kol Nidre on Yom Kippur) so it is with the beginning of the day before it gets light. If, for example, people put on the talit at the Selichot services while it is yet dark, they may not recite the blessing over it until the day is fully dawned, and then they are required to handle the fringes and to recite the blessings (Levush Techelet #18).

With all this varied emphasis upon the principle that the talit can only be worn during the daytime (because of the verse: “Thou shalt see them”) and with all the cautioning to recite the blessing in the daytime, when exceptionally it is worn at night (Yom Kippur, etc.) it seems strange indeed that the custom gradually arose that the reader on every Friday-night service should wear the talit, as indeed the custom came to be. This anomalous fact is explained in a number of ways. One is that it is an honor to the congregation if the reader wears a talit. Some authorities (cf. Aruch Hashulchan, Orach Chayim 18:7) say that when someone comes to the pulpit to say the orphan’s Kaddish he should put on a talit. When a preacher rises to preach to the congre gation, he should put on a talit. And the Magen Avraham (seventeenth century) in his commentary to Orach Chayim 18, extends these demonstrations of respect to the congregation and he says: “It seems to me that whoever goes to the reading desk should wear a talit because of the honor of the congregation.” The very fact that the Magen Avraham says “it seems to me,” indicates that in his time it was not an established custom (i.e., at the evening services) but that he felt it would be good practice. However by the time of the Machatsit Hashekel, Abraham Kellin (eighteenth cen-tury) it was clearly an established custom (see his com-mentary, ad. loc.).

Then a further explanation developed for always having the reader wear the talit. This was based upon the Talmud (b. Rosh Hashanah 17b) which says that God wore a talit as the reader, thus indicating that it was an imitation of God’s practice (or was it the other way around?) that the reader at any service always wore a talit. Finally a definite declaration of the custom as a fixed procedure is found in the Shulchan Aruch of the great Chasidic leader, Shneor Zalman of Ladi (Orach Chayim 18:4) : “Whoever comes before the Ark, i.e., the reader, even to pronounce Selichot and penitential prayers, must wrap himself in the large talit; even if it is merely to say the orphan’s Kaddish, there are some who say that he must wrap himself in the talit. Therefore it is permissible to wrap up in the talit even at night, for it is well known that the intention (of the reader putting on the talit) was not to fulfill the mitzvah of the fringes (which could only be in the daytime) but because of the honor of the congregation.” It is noteworthy that even this Chasidic leader, who considers the wearing of the talit at the evening service by the reader to be the proper and regular procedure, nevertheless does not say it is necessary, but “it is permitted.”

Perhaps the custom of the reader putting on the talit even in evening services was more acceptable because of the statement of Maimonides (Hilchot Tsitsit 3:8) who says that the talit may be put on at night, provided of course no blessing is uttered.

As for the use of the talit or the symbolic talit in some of our Reform temples, it is evident that the use of it in the morning service and even on Yom Kippur is quite in accordance with the legal tradition. But it so happens that our most important service in the majority of our congregations is on Friday night. It is the Fridaynight wearing of the talit that our congregations see most frequently, and it is precisely this wearing of the talit which has the shakiest foundation in Jewish tradition.

CARR 194

CCAR RESPONSA

Contemporary American Reform Responsa

131. Wearing a Tallit while Conducting the Friday Evening

Service

QUESTION: May a tallit be worn by the individual who

conducts a late Friday evening service? (Rabbi D. R. Prinz, Teaneck, NJ)ANSWER:

The Biblical injunction which deals with the tallit (Nu. 15.39) indicates that the fringes

are to be seen as a reminder of God’s commandment. This led later authorities to decide that the

tallit should be worn during daytime only as they could then “be seen” (Shulhan

Arukh Orah Hayim 18). Maimonides, however, indicated that a tallit may be worn at

night if no blessing is recited (Yad Hil. Tzitzit 3.8). A difference of practice between

Ashkenazim and Sephardim arose over the wearing of the tallit for the minhah

(afternoon) service. The Sephardim have been influenced by Kabbalistic practice which places

an emphasis on tallit. In the Mediterranean Basin and Sephardic congregations

elsewhere, as in Holland, everyone wears the tallit during the minhah service. In

Northern Europe only the reader and anyone called to the Torah (on shabbat

afternoon) wears the tallit (Keter Shem Tov, Vol. I, p. 5). Even in those

Ashkenazic congregations in which the tallit is worn during minhah, the authorities

urge that care be taken to remove it before maariv. The tallit has,

however, been worn by Ashkenazim and Sephardim during the Kol Nidre service

(Shulhan Arukh Orah Hayim 619; see Bach and Magen Avraham). Isserles suggested

that the tallit be put on in the afternoon before the Kol Nidrei service so that the

appropriate blessings could still be recited (Isserles to Shulhan Arukh Orah Hayim

18.2). Despite this, the minhag of the reader wearing a tallit for an

evening service became widespread (Epstein, Arukh Hashulhan Orah Hayim 18.7).

Those who recited the orphans’ qaddish also began to wear a tallit. Both of these

practices were deemed as necessary for the “honor of the congregation” by the eighteenth

century (Shulhan Arukh Orah Hayim 18; see Magen Avraham; Schneer Zalman of

Ladi Shulhan Arukh Orah Hayim 18.4). Although originally the tallit was

worn only during the daylight hours, eventually through Kabbalistic and Hassidic customs it came

to be worn by the reader for all public services. It is appropriate for a Reform Rabbi to wear the

tallit at all public services.October 1985

If needed, please consult Abbreviations used in CCAR Responsa.

NARR 18-19

CCAR RESPONSA

New American Reform Responsa

11. Tallit at an Interfaith Service

QUESTION: May a tallitbe worn generally on other interfaith religious occasions when Christian religious leaders appear in their vestments? (Rabbi E. L. Sapinsley, Bluefield WV)

ANSWER: The origins of the tallit and the times when it was originally worn are no longer clear. Some scholars speculate that this was the daily garment worn by all Jews and designated them specifically as Jews (See the previous responsa). In the Talmud we learn of the tallit worn by scholars (Men 41a, Shab 147a; B B 57b, 98a, etc.). In later tradition the tallit came to be worn by adult males during morning services, by those participating in the Torah service and at the Kol Nidrei service on Yom Kippur. Those who led services always wore a tallit (Shulhan Arukh Orah Hayim, 8-24). The Zohar gave a special status to the tallit and felt that it brought the worshipper closer to God particularly as it created a feeling of awe (ZoharToledot p 141a).

In many of our Reform congregations the tallit is not generally used by the congregation, but is worn by the rabbi or cantor who leads the services. There is nothing in the tradition which deals with the wearing of the tallit outside the synagogue, although it seems that in the Talmudic and Gaonic period scholars wore the tallit as a kind of an academic robe throughout the day (Siddur Rav Amram Gaon p 2a). Furthermore, we should note that a tallit qatan is worn by all traditional Jews throughout the day, although it is generally invisible. In an earlier age the tallit qatan was worn above the other normal garments.

For us as Reform Jews the tallit has become a vestment of the rabbi or leader of the religious service. It is not mandatory but customary. In other words, prayers recited even by the leader of the congregation without a tallitare considered valid.

Although the tzitzit of a tallit are considered to possess a degree of holiness and should therefore be treated reverently when discarded if they are frayed, the garment is not sacred in any way. Nothing would preclude wearing it outside of a specific Jewish setting. A tallitmay therefore be worn during interfaith occasions if it is felt that this will add to the dignity of the occasion. It is, however, in no way necessary.

May 1988

If needed, please consult Abbreviations used in CCAR Responsa.

NARR 16-18

CCAR RESPONSA

New American Reform Responsa

10. A Multicolored Tallit

QUESTION: May a tallit be woven of many different colors? Are there restrictions on the material which may be used? Who should wear it? (Patricia Levinson, Rochester NY)ANSWER: The tallit and the tzitzit represent the rabbinic interpretation of a Biblical commandment (Nu 25.38 ff). This was originally fulfilled through the wearing of the four cornered garment with tzitzit (fringes) at all times as a constant reminder of the obligation to perform the commandments. When styles changed the tallit became an additional garment worn beneath other garments and so it remains as the tallit qatan worn by many traditional Jews. This is worn throughout the day. The Talmud (Men 43a) debated whether women were obligated to wear tzitzit. Rab Judah felt that the obligation rested upon them as did other earlier teachers, while Rab Simeon declared them exempt as this is a positive commandment which depended upon a fixed time, as the wearer was obligated to recite a special blessing in the morning when the tallit is donned. It has been the general Orthodox practice to exclude women from this commandment (Shulhan Arukh Orah Hayim 8.6). The tallit worn during services stemmed from the same commandment as the tallit qatan. It is generally worn at all morning services and in the Orthodox tradition by all males even those below the age of Bar Mitzvah (Shulhan Arukh Orah Hayim 17.3). There are, however, other traditions which state that it is worn only after Bar Mitzvah (Tur and Shulhan Arukh Orah Hayim and commentaries) or only after the male has married. A tallit is also required, according to tradition, for those who participate in the Torah service (Shulhan Arukh Orah Hayim 14.3). This would be true whenever the Torah is read. It is likewise worn at the Kol Nidrei service to demonstrate the great significance of this service. Traditional Jews will don the tallit before it is dark, so that the appropriate blessing can be said while it is still daylight. Otherwise, they wear it without any blessing (Levush Orah Hayim 619.1). There were discussions about the way in which the tallit was worn and its length (BB 57b). Some have suggested that it be folded double over the shoulders (Shab 147a; Men 41a; Yalqut Psalm 103). The color was guided by the Hebrew term tekhelet normally translated as blue or a bluish purple, however, in the Talmudic period it was decided that blue need not be used in order to fulfill the obligation of this commandment (Men 38a ff). That was the pattern followed by the later codes (Yad Hil Tzitzit; Shulhan Arukh Orah Hayim 8ff). Normally the stripes on the tallit are black or blue, occasionally it has been decorated in addition with a silver embroidery (S. Z. Ariel Meir Netiv p 212). The tallit itself should be made of wool or silk (Shulhan Arukh Orah Hayim 9.2f). It may be woven of other material as along as it is consistent throughout. Nothing has been said in the literature about the color of the material, although the traditional tallit is white or a shade close to white. I have not been able to find any prohibition which deals with a colored tallit, and so it would be appropriate to use such a tallit at a synagogue service at the appropriate times.October 1989

If needed, please consult Abbreviations used in CCAR Responsa.

NARR 14-16

CCAR RESPONSA

New American Reform Responsa

9. Congregation and Tallit

QUESTION: Should a Reform Congregation provide a tallit for all worshippers? Up to the present time it has been the custom for the rabbis and cantor, as well as anyone involved in the Torah service to wear a tallit We have also encouraged the congregation to wear a tallit at the Kol Nidrei service. Although traditionally the tallit is worn only during daytime services, would it be appropriate for congregants to wear a tallit on Friday evening as we customarily read the Torah on that evening? May the tallit reflect some individuality? (Robert Strauss, Oklahoma City OK)ANSWER: The tallit and the tzitzit represent the rabbinic interpretation of a Biblical commandment (Nu 25.38 ff). This was originally fulfilled through the wearing of the four cornered garment with tzitzit (fringes) at all times as a constant reminder of the obligation to perform the commandments. When styles changed, the tallit became an additional garment worn beneath other garments and so it remains as the tallit qatan worn by many traditional Jews. This is worn throughout the day. The Talmud (Men 43a) debated whether women are obligated to wear tzitzit. Rab Judah felt that the obligation rested upon them as did other earlier teachers while Rab Simeon declared them exempt as this was a positive commandment which depended upon a fixed time. In other words, one was obligated to recite a special blessing in the morning when the tallit was donned. It has been the general Orthodox practice to exclude women from this commandment (Shulhan Arukh Orah Hayim 8.6). The tallit worn during services grew out of the same custom as the tallit qatan. It is generally worn at all morning services and in the Orthodox tradition by all males even those below the age of Bar Mitzvah (Shulhan Arukh Orah Hayim 17.3) . There are, however, other traditions which state that it is worn only after Bar Mitzvah (Tur and Shulhan Arukh Orah Hayim and commentaries) or only after the male has married. A tallit is also required, according to tradition, for those who participate in the Torah service (Shulhan Arukh Orah Hayim 14.3). This would be true whenever the Torah is read. It is likewise worn at the Kol Nidrei service to demonstrate the great significance of this service. Traditional Jews will try to begin to wear the tallit before it is dark so that the appropriate blessing can be said while it is still daylight. Otherwise they don it without any blessing (Levush Orah Hayim 619.1). The wearing of a tallit during morning services is an option for us. There is a provision for this in the Gates of Prayer where the appropriate benedictions may be found. Furthermore, it should be worn by all those who participate in the Torah service if that is the custom of the congregation. This means both the shabbat morning Torah readings as well as any Torah readings which may take place during the evening and if the Torah is read during shabbat minhah. This is in keeping with the traditional moods and we should encourage it wherever it is appropriate. As a number of worshippers may come to the synagogue without a tallit or may be a guest in the city, the congregation may want to provide them with a tallit. I am sure that most individuals will, however, bring their own. We would, of course, make no distinction between men and women in this obligation so both men and women of all ages who wish to wear a tallit during the morning service should do so. If it is customary to wear a tallit during the Torah service then this should also be equally obligatory for men and women. As a wide variety of woven and decorative tallisim have become available in the last decades, it should be easy to find an attractive tallit and to express one’s individuality through it.April 1988

If needed, please consult Abbreviations used in CCAR Responsa.

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