Bible references

Key NT Scriptures

• 1 Thessalonians 2:13

Key OT Scriptures

• Deuteronomy 6:4-9
  Click to retrieve Deuteronomy 6:4-9
  Jewish Commentary
• Deuteronomy 11:18-20
  Jewish Commentary
• Exodus 13:5-16
  Click to retrieve Exodus 13:5-16
  Jewish Commentary
• Numbers 15:38-40
  Jewish Commentary

Supportive NT Scriptures

• Mark 6:56
• Matthew 23:5

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Commentary

Rabbi Michael Rudolph

This Mitzvah combines several commandments, each employing a physical object to remind the Israelites of the commandments of God, and His having brought us out of Egypt. There are four kinds of these reminders: (a) something worn on the hand; (b) something worn on the forehead; (c) something affixed to the doorpost and gates of one's house; and (d) tzitziyot 1 containing a blue thread worn on the clothing. The Orthodox position and that of the classical commentators is that each of these is intended by God to be done literally, but some argue that they are metaphoric. I am inclined to view binding to the hand and forehead as metaphoric and placing on the doorposts of houses as literal, but they are found in adjacent verses of Scripture and, by normal principles of exegesis, the three of them should therefore be viewed all one way or all the other. On the other hand, I cannot say that the three of them are metaphoric and that wearing t'fillin is a misapplication of Scripture because, in Matthew 23:5 , Yeshua criticizes the Pharisees for how they construct and wear their t'fillin , but He does not admonish the Pharisees for wearing them. Nevertheless, an argument for believing that binding to the hand and forehead is not meant to be literal is that the expression "as a sign on your hand and as a reminder between your eyes" is found in Scripture as a sign of several different things. Deuteronomy 6:4-9 appears to be saying that God's commandments are a sign, Exodus 13:5-10 appears to be saying that matzah is a sign, and Exodus 13:11-16 appears to be saying that redeeming the firstborn is a sign. Wearing tzitziyot containing a thread of blue is clearly intended to be literal because of its specificity, and its consistency with the simple four-cornered style of garments worn during the time of Moses; also, Yeshua apparently wore them ( Matthew 9:20, 14:36 ; Luke 8:44 ). The question that modern Jews must answer for themselves is whether God intends tzitziyot to be worn today when the type and style of clothing is not as before. In Orthodox Jewish communities all men wear tzitziyot , and there is discussion about whether they are also appropriate for women to wear, but women normally do not wear them. In communities that have not adopted a position on the wearing of tzitziyot , each individual must make his own decision about whether to wear them as described in Scripture or to substitute some other article of clothing or accessory that will accomplish the same thing - reminding anyone seeing them of the commandments of God. What fringes are is self-evident, so the remaining decisions (other than whether to wear them at all) are what to construct them of, whether and how to knot them, what the color and origin of the blue dye for the thread should be, and what articles of clothing to attach them to. Since the only requirement in Scripture is that they be placed on the corners of garments, unless one's community defines the particulars of acceptable tzitziyot , the wearer can use his own judgment on all of these. The orthodox Jewish community has adopted detailed rules for manufacturing tzitziyot which their male members wear under their shirts or vests and attached to a special four-cornered garment called a tallit katan . Tzitziyot are also worn on the traditional rectangular prayer shawl, the tallit gadol . The way to make and use t'fillin is not defined in Scripture, so one who chooses to wear them either adopts the Orthodox construction and usage, or exercises individual creativity. One contemporary kind of t'fillin I have seen consisted of a cloth bracelet and headband, both embroidered with words from Scripture; the bracelets were worn the entire day, and the headband only during prayer. The same latitude exists for making and placing m'zuzot . I have seen them made from tubes of diverse materials containing hand-written parchments or pieces of paper, and also made in the form of wood and ceramic plaques on which were engraved words of Scripture. It is important not to get so involved in the details of these "reminders" that we forget what they are supposed to remind us of, which are the commandments of God. We are not only to be reminded by them, but to be made continually aware of God's Word as we proceed through each day. This is the sense I receive from (1) the Numbers 15 Scripture that speaks of not going around after where our own hearts and eyes lead us, and from (2) the Deuteronomy 6 Scripture that speaks of talking about God's words as we walk by the way. These commandments were given to the Israelites thousands of years ago, and those who heard them directly from Moses no doubt knew exactly what God meant; if they didn't, they could simply have asked Moses for clarification. We are living in an age where many things have changed - clothing styles, home styles, life styles, work schedules, etc., and we do not have Moses with us to ask. We do, however, have God Himself with us and in us in the person of the Ruach HaKodesh , so it is to Him that each of us should appeal for clarification. I came to my own conviction about wearing tzitziyot in this very way. Because I understood the principle behind wearing them, I considered wearing a necklace of the tablets of the Torah instead, reasoning that they too would remind me and others of the Word of God. However, after praying for guidance, the guidance I received from God was that He wanted me to wear tzitziyot because His plans for me (as well as for other Jews), made it important that I be perceived as a Messianic Jew who respected the community's traditions. I recommend this "New Covenant" approach of seeking guidance from the Ruach HaKodesh for not only these matters, but for all of life's questions; God's Ruach was made available to us for that very purpose. In summary, I lean toward believing that the commandment to place God's words on our hands and, foreheads are meant as metaphors to impress on us that God's Word must form what we do and what we think. I cannot say so for sure, however, because of the Matthew 23:5 Scripture I mentioned earlier. I can go either way regarding m'zuzot , but it is clear to me that the commandment to wear tzitziyot is meant to be literal (see the Scriptures indicating that Yeshua wore them), but that God may allow substitutions on an individual basis. That notwithstanding, I consider the traditional literal ways of observance to be valid implementations of the Scriptures so long as their broader message is understood and pursued. One likely case for God allowing or even desiring substitution in all of these may be for Gentiles living among Jews. The principles are applicable to Gentiles, but the traditional ways of observing the commandments have become almost completely associated with being Jewish. Another case for substitution would be for women, for whom the commandments are also applicable, but the traditional ways of observing them have become almost completely associated with being male. 1. 'fringes'

Classical commentators

Maimonides, Meir, and HaChinuch interpret these Scriptures ultra-literally, and most of their writings about them consists of details of construction and usage. I believe they are wrong to associate the Exodus 13 Scriptures with t'fillin . There the sign on the hand and reminder on the forehead refers to eating matzah during the Feast of Unleavened Bread. T'fillin NCLA : JMo JFn KMo KFn GMn GFn M'zuzot NCLA : JMr JFr KMr KFr GMo GFo Tzitziyot NCLA : JMr JFo KMr KFo GMn GFn Return to main index Return to main index

Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2

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Based on The Law of Messiah - Torah from a New Covenant Perspective by Michael Rudolph and Daniel C. Juster.

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