Chagiga 15b - the shape of the Lamed

Today's Daf, while discussing the sages of different centuries, says:

איה סופר המגדלים שהיו שונים שלוש מאות הלכות במגדל הפורח באויר

"Where is the one who counts the towers - for they would teach three hundred laws concerning a tower that floats in the air"

The artscroll note says that this is referring to the shape of the Lamed, which looks like a tower that is falling. Thus, many write the upper part of this letter slanted, as if it is falling. See here in full:

Tzitzis - wool, cashmere, cotton or silk?

As I wrote my Sefer Torah, I often look topically in a few commentaries to further understand the text and be more focused.

I'm now at Parshat Noach, and I had a chance to study the Ben Ish Chai commentary on the passage (Bereishit 9:7)

  ואתם, פרו ורבו; שרצו בארץ, ורבו-בה. 

While his kabalistic explanation to this passage is beyond the scope of this blog, the Ben Ish Chai does link this mitzva of having children to the mitzva of tzitzis. Both commandments provide a special protection to those who fulfill it and he goes on to detail the Halachot of tzitzis. By chance this mitzva is also to be found in this week's Parsha גדילים תעשה לך so although I usually only write about Safrut here, I will open an exception just this time. 

The Talmud says that only sheep wool and linen are considered "fabric" in regards to tzizis, and therefore one should only make tzizis from these two fabrics. Other garments are only rabinically required to have tzizis. The authoritative Shulchan Aruch rules this way, and the Sephardim generally are careful with this. 

However the Rema, followed by Ashkenazim, rules like another opinion of the Talmud that fabrics other than wool and linen are also biblically required to have tzizis. That's why Ashkenazim use cotton tzitzis, although many try to be machmir like the ruling of the Shulchan Aruch. 

The catch - written in big letters Mehadrin
but on the left side "hashgacha only for
the threads".

Mesh tzitzit

However some fabrics seen today in the market are not required to have tzitzis even Rabinically; polyester is the best example. A square polyester garment does not need tzitzis, even though you can see many judaica stores (and even on Amazon) selling mesh polyester tzitzis as a solution for hot summer days. That's rather ironic - according to Halacha it's totally unnecessary to wear mesh tzitzis and the person might as well wear no tzitzis. If you want to perform the mitzva you should do it right and mesh tzitzis has no Halacha significance according to all (this is the widely accepted ruling of Iggrot Moshe 2:1). 

So we have established that wool and linen are undisputedly the best option for tzizis, as far as the Biblical miztva of tzitzis is concerned. 

Actually, that's imprecise. The wool that is undisputedly subject to tzizis is sheep's wool but other woolen fabrics such as cashmere, which is wool from goats, are not undisputed for Biblical miztva of tzitzis and therefore less optimal specially for Sephardim. Goat and sheep are two completely different animals, and while sheep wool is white, goats wool is more beige.

Cashmere goat wool

Sheep and goat

That's very relevant when buying a Tallit. Since we only wear Tallit briefly every day for shacharit, there's an unofficial consensus of wearing only woolen Tallit to make sure that at least once a day you will be wearing the optimal tzizis fabric - Ashkenazim and Sephardim alike. For this reason, virtually every Tallit sold in Judaica stores is made from sheep wool. 

However lately I've seen some specialty stores selling cashmere Tallit, which would go against the consensus I mentioned. Always make sure you buy Tallit from sheep wool.

Now let's turn to the second undisputedly good tzizis fabric - linen. I personally love everything made of linen for summer use, since it's a strong and breathable fabric - in fact, throughout history linen was regarded as the most superior and fine fabric (see here for more on that). But let's get back to Halacha:

Alongside sheep wool, linen is also a "Biblical fabric" and ideal for tzitzis use according to the Shulchan Aruch I quoted before, but an external factor is a threat to using linen tzitzis - Shaatnez, the Biblical prohibition of mixing linen and wool. I will quote a very good piece delineating this issue I found in YUTorah:

    The Gemara, Menachot 40a, states that the rabbis placed certain limitations on the use of linen garments for the mitzvah of tzitzit.  According to Rashi, ad loc., the rabbis prohibited placing techelet on a linen garment.  The reason is because techelet is not only unique in its color, but it must also be made of wool.  While the Torah does allow a wool techelet string to be placed on a linen garment, this leniency only applies if there is a fulfillment of the mitzvah of tzitzit.  However, if for whatever reason, there is no fulfillment of the mitzvah of tzitzit, one violates the prohibition of sha'atnez by wearing such a garment.  Out of concern that one might wear such a garment without adhering to the many laws of tzitzit and techelet, the rabbis banned placing techelet on linen garments.  Rabbeinu Tam, Shabbat 25b s.v. Sadin, disputes the opinion of Rashi and claims that the ban is not limited to techelet.  The ban extends to the use of any linen garment, even if no techelet is placed on the garment.

    Teshuvot HaRosh 2:8, claims that the common practice is to follow the opinion of Rabbeinu Tam and to disallow the use of all linen garments for the mitzvah of tzitzit.  However, he notes that upon arriving in Spain he noticed that many people used linen to fulfill the mitzvah of tzitzit.  He suggests that they might have been relying on the fact that there is no techelet, and perhaps even Rabbeinu Tam would agree that there is less of a concern.

      Shulchan Aruch, Orach Chaim 9:6, cites the opinion of Rabbeinu Tam as normative.  However, Rama ad loc., mentions the leniency of Teshuvot HaRosh that if only linen is available one may use it for tzitzit, as there is no techelet available.  It should be noted, that nowadays there are many people who place techelet on their garments, and Teshuvot HaRosh's leniency may not be applicable.  This would apply even to those who question the authenticity of modern day techelet, as the concern exists that by allowing linen garments, it may lead to someone who does use modern day techelet to violate the prohibition of sha'atnez. 

It's also interesting to add that the influential Chaye Adam (Hil. Tzitzis 11:12) writes:

כלל י״א סי׳ י״ב ״וכבר

 נתפשט המנהג בקהלתינו לעשות טלית של פשתים

 וציצית של פשתים, ע״פ הגר״א ז״ל״

He is saying the custom of his community, in Poland, was to wear linen tzitzis like the ruling of the Gr"a, the Vilna Gaon. In other words, he is giving the same testimony teh Teshuvat HaRosh gave when he arrived in Spain. So it seems clear that it wasn't uncommon to wear linen tzitzit in both Ashkenazi and Sephardic communities.

Linen tzitsis with Techelet

It seems to me to be a case of Halacha VeEin Morim Kein i.e. it's permissible and optimal to wear linen tzitzit but this should not be a publicized practice because of the concern than less knowledgeable people will eventually transgress Shaatnez as a result. 

And I will also add that this concern for other people is not farfetched - the vast majority of people, even among the observant communities, don't know Hilchot Tzitzis in depth and as you have seen, these Halachot are rather complex and often times a little confusing (I did try my best to keep this post as organized and short as possible..). Click here to see a website selling linen tzizis with techelet, which questionable according to what we have seen.

SO, Tzitzis - wool, cashmere, cotton or silk? Answer: Tallit surely should be made of sheep wool and tzizis you wear all day can be from cotton too.

Amazing Megillot 12: Yonah Weinrib

Rabbi Yonah Weinrib is a great illuminator and also a very knowledgeble scholar who adds explanations next to his works. My Bar Mitzva birkon was made by him and today he is a very famous artist.

Rabbi Weinrib published a very nice Megillat Esther on paper, based on a Megilla he was comissioned to write.

I love the unusual motifs like the Queen of Hearts, symbolizing the demise of Vashti and rise of Esther and the chess board, which is a metaphor for how all the story was orchestraded by Hashem and how each character of the story was carefully controlled by His hidden hand.

Very clever and very beautiful!

Book Review: Sacred Monsters by N. Slifkin

As I was writing Parshat Bereishit in my ongoing Sefer Torah project, one theme stood out from the story of creation: the Bnei Elohim. The Torah says:

6:2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

6:3 And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.

6:4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

The Torah seems to speak negatively of these "sons of God". I quickly realized that although I learn this Parsha every year since I'm a small kid, I never really stopped to think about this.

I suppose my teachers in school intentionally didn't spend much time exploring who these people were. I was told by a very knowledgeable educator that specifically today, in times where Lord of the Rings and other fantasy stories are so popular, there is a point not to explore the theme of giants and unusual creatures mentioned in the Torah. Many educators are afraid kids will start looking at Torah as just another fantasy book, cv"s. 

But even worst than confusing the Torah with fantasy books, kids can find many cartoons and movies inspired in Biblical stories that are visually stunning and often have their own takes on some creatures of the Torah. Most notably, as I a started writing Parshat Noach a few weeks ago, Hollywood released "Noah", a blockbuster movie loosely inspired in the story of Noach. 

Hollywood's Bnei Elohim

These movies can be actually even more dangerous for our kids since they always take artistic license and make up a whole bunch of things. Specifically in "Noah", the film, the Bnei Elohim are depicted as stone monsters made of light, with seven hands (see picture). If we don't teach the "giants" theme for our kids in school, I would say that they should equally not be exposed to cartoons and movies based on Torah stories. 

But not everyone agrees with this mindset. Recently, a Rabbi launched a successful Kickstarter campaign to raise funds for a fantasy book for kids based on the Torah, with the argument that Jewish-fantasy books can be a good alternative to kids who like to read Harry Potter and Lord of the Rings. I disagree. 

So I decided to look for somebody that would shed light in the concept of giants like Bnei Elohim and Og but I found very little resources. The best one I've come across is Sacred Monsters, by Rabbi Natan Slifkin aka Zoo Rabbi. 

For the unninitiated, Rabbi Slifkin was in the epicenter of a huge theological feud a few years ago. He wrote about Creation and how to reconcile the Torah's account with science, based of classical Jewish commentators. Although he got an endorsement from the very respected Rosh Yeshiva of Philadelphia, his book became subject to virulent attacks from a segment of the Haredi world that rejects scientific reconciliation with Torah. I was learning in Ner Yisrael at the time and my Rosh Yeshiva, Rabbi Aharon Feldman, was a very important figure in this debate. Click here for Rabbi Slifkin's own link list of this controversy.

Be it as it may, Sacred Monsters is a very open and honest discussion about how we should look at the many unusual and strange creatures mentioned in the Torah. Rabbi Slifkin uses a scientific approach and is not afraid of asking questions nor shy to offer unusual answers. 

Og as a real super giant

Rabbi Slifkin discusses how big were the giants mentioned in the Torah. According to some, they were literarily hundeds of meters tall. But he also mentions the Rambam, who says that Og was probably not taller than 5 meters since it's organically impossible to be taller than that. 

Rabbi Slifkin brings many examples of modern day "giants" that measure over 3 meters and notes that the Rambam's estimation would indeed make sense from a scientific point of view. 

Although the book does mention other giants and also the very tall Moshe Rabbeinu, I was disappointed not to see a specific discussion of the Bnei Elohim. After all, they were the first giants mentioned in the Torah and the forebearers of Og. 

After reading almost the entire book, I leave with a feeling that we know very little about most of the unusual creatures of the Torah. There are opinions  that offer some plausible possibilities and Rabbi Slifkin often broadens the discussion bringing in achademics and zoologists, but from the classical Jewish commentators there are many gaps and speculation. 

I do think the book is an excellent resource and introduction guide for those who want to know the a little of everything. It did kind of leave me with even more questions than before but that's not necessarily a bad thing!