The Kaw'nawph Of Our Garments

The History Of Tzitziyot (Fringes, Tassels)

Archaeologists and non-traditional secular biblical scholars speculate as to the source of the tradition. According to the modern documentary hypothesis, the reference to tzitzit in the Torah Numbers comes fromthe Priestly Code, while that from Deuteronomy to the Deuteronomic Code, and dates to around the late eighth century B.C.E. and late seventh century B.C.E. respectively, some time after the practice began to be in use. The custom, however, clearly predates these codes and was not limited to Israel; images of the custom have been found on several ancient Near East inscriptions, in contexts suggesting that it was practiced across the Near East.

Some scholars believe that the practice among ancients originated due to the wearing of animal skinswhich have legs at each cornerand that later fabrics symbolized the presence of such legs, first by the use of amulets, and later by tzitzit. This explanation does not negate the Biblical commandment's use of such social elements to emphasize its own agenda. Indeed, tzitziyot (fringes) were used in the ancient world as an insignia as to the status of its wearer, often his rank within the court of the ruler. The tzitzit in the Kaw'naph with a string of blue indicated that its bearer was Torah observant, or a child of Israel.

Catholics And ProtestantsWhile much of traditional Protestants has not considered Torah commands such as tzitzit applicable to Protestants, there are Torah-submissive Protestants who wear tzitzit out of obedience to Torah, imitation of whom they designate as Jesus, and in remembrance of His miracles. And also the Karaites, Torah-submissive Jews generally do not feel bound to Jewish oral law, so tzitzit may vary in appearance and may contain blue which is not derived of rabbinical halachah (application) However, because of practicality and convenience, traditionally Jewish wool Tzitziyot and tallits are often used.

In Catholic liturgy, the stole and other vestments worn by catholic priests and bishops traditionally have Tzitziyot (fringes) on the edge, in remembrance of the Old Testament prescriptions.In the Eastern Orthodox Church, when the priest or bishop puts on his stole he reads a prayer taken from the Psalms of Degrees: "Blessed is God Who pours out His grace upon His priests, like unto the precious ointment on the head, which runs down upon the beard, even the beard of Aaron, which runs down upon the fringe of his raiment." (Cf. Psalm 133). Except instead of a cord of blue they have a cord of red, for the blood of the one whom they call Jesus. Violating Torah once again (See Photo #8).

Claiming the covenant of father Abraham, but lets take a look at the culture from which Abraham was raised.

Ur Ka dim with the Sumerian city of Ur, in southern Mesopotamia, where the Chaldeans had settled aroundthe 9th century BCE;[1] Ur lay on the boundary of the region called Kaldu(Chaldea, corresponding to Hebrew Ka dim ) in the first millennium BCE. It was the sacred city of the moon god and the name "Camarina" is thought to be related to the Arabic word for moon qamar. The identification with Ur Ka dim accords with the view that Abraham's ancestors may have been moon-worshippers, an idea based on the possibility that the name of Abraham's father Terah is related to the Hebrew root for moon (y-r-h). The Bookof Yahushua (Joshua) says "Yahushua (Joshua) said to all the people, This is what the Lord, the God of Israel, says: Long ago your ancestors, including Terah the father of Abraham and Nahor, lived beyond the Euphrates River and worshiped other gods."Yahushua (Joshua 24:2)

Ancient Mesopotamia was situated in the area of land that is defined by the great Tigris and Euphrates riversystem and that is contained within modern Iraq. Several important cultures arose there, their empires waxing and waning successively as well as overlapping in time. Among the most prominent were the empires of Sumeria, Akkad, Assyria, and Babylonia.

The Sumerian civilization was established before 4000 BCE and reached a high level of culture between 2700 and 2350 BCE. In early times both sexes wore sheepskin skirts with the skin turned inside and the wool combed into decorative tufts. These wraparound skirts were pinned in place and extended from the waist to the knees or, for more important persons, to the ankles. The upper part of the torso was bare or clothed by another sheepskin cloaking the shoulders. From about 2500 BCE a woven woolen fabric replaced the sheepskin, but the tufted effect was retained, either by sewing tufts onto the garment or by weaving loops into the fabric. Named kaunakes by the Greeks, this tufted fabric is shown in all the sculptures and mosaics of the period, as for example, in the art from the excavations at Ur the home land of the ancestors of Father Abraham, which is exhibited in the British Museum in London. At this time, also, long cloaks were worn, and materials for garments and head coverings included felted wool and leather.

A different style of garment is evident in Mesopotamian sculptures dating after about 2370 BCE. Both men and women were clothed in a large piece of materialmost commonly of wool, though later also of linendraped around the body over a skirt. This garment, similar to a shawl, was characteristically edged with tassels or fringe. The draping varied, but, for men at least, the fabric was arranged so that the fullness was at the rear, leaving the right, or sword arm free. This newer form of dress had originated from farther north and east and was adopted by the Semitic people of Akkad under Sargon (the dynasty founded by Sargon lasted from c. 2334 to c. 2193 BCE) and by the revitalized Sumerian culture in the years 21102010 BCE.

The garments worn in Mesopotamia by the Babylonians (21051240 BCE) and the Assyrians (1200540 BCE) evolved into a more sophisticated version of Sumerian and Akkadian styles. Ample evidence of this more elaborate draped garment can be seen in the large relief sculptures of the age. There were two basic garments for both sexes: the Kuttonet (tunic) and the Me'il (shawl,) each cut from one piece of material. The knee- or ankle-length tunic had short sleeves and a round neckline. Over it were draped one or more shawls of differing proportions and sizes but all generally fringed or tasseled. Broad belts held the shawls inposition. Wool was the most frequently used material, in bright or strong colors. Decoration was rich, in allover patterns or in borders, carried out in embroidery or by printing. Motifs were chiefly geometric. Women wore a short skirt as underwear, men a loincloth. Footwear for both sexes was made from fabric or soft leather in the form of sandals or boots.

Care of the coiffure was very important for men and women among both the Assyrians and the Babylonians. The hair was grown long and carefully curled and ringleted, with false hair added if needed. Perfumes, oils, and black dye were used on the hair. Men grew long, carefully tended curled beards. A band of metal or fabric encircled the brow, or a woolen, felt, or leather cap shaped like a fez was worn. The royal headdress resembled a pleated crown or a mitre and had dependent lappets at the rear. Jeweled ornamentation to the garment was rich and heavy and of high quality.

Ancient Egyptian garments derives from the ample evidence to be seen in the wealth of wall and sarcophagus paintings, in sculpture, and in ceramics; few actual garments have survived. Such illustrative material is depicted clearly and colorfully, but care must be taken in interpreting the designs too literally, partly because the art is frequently stylized but also because the artists were bound by tradition and their representation of dress often lagged far behind the actual changes of fashion.

The chief textile to have been preserved is linen, which has been found in graves from the Neolithic Period.The growing of flax, from which linen is made, dates from very early times; the Egyptians believed that the gods were clothed in linen before they came to earth. Wool was more rarely employed, and sericulture, the raising of silkworms, had not yet extended as far west as Egypt.

The technique of using mordants, any of several chemicals used to bind dyes to cloth, was slow to come toEgypt, so most garments were white. Instead, color was provided by jewelry, in which semiprecious stones were widely incorporated. Among the most common types, the characteristic deep, decorative collar, worn by both sexes, was introduced early. These brightly hued bands were made of embroidered and beaded materials and set around the neck and shoulders either on bare skin or on top of a white cape or gown. In

some depictions the collar is clearly the major, if not the only, item of apparel worn.

During the most distant era, garments for both sexes was confined to loincloths, a vest or shirt, capes, and robes. Skins of various animals were utilized. These were sometimes simply raw hides, which have survived only rarely, but the Egyptians became skilled at curing the skins to become leather by the tawing methodthat is, by the use of alum or salt. Tawing yields a white, stiff leather that may be dyed various colors. Later they adopted the tanning method, employing oak galls for the purpose. Leather was used widely in dress for footwear, belts, and straps.

During the 3,000 years of the ancient Egyptian culture, garment changed comparatively little and very slowly. It generally emphasized a draped style of garment, the garments consisting of pieces of material held in place around the body by knots tied in the fabric and by belts, sashes, and collars. Little sewing wasneeded, being confined generally to side seams and, in later years, to armholes. This draped type of garment conformed to that of other civilizations in the Mediterranean and Middle Eastern region, such as Greece, Rome, and Mesopotamia, but differed from the styles of Persia, northern India, and China, where people wore more fitted, sewn garments based upon coats, tunics, and trousers.

Tzitziyot or (Fringes) and what we call modern apparel from textile fabrics of Linen, Cotton and Wool was actually cultivated in Mesopotamia by the ancient Sumerian culture, handed to the Akkadian, handed to the Assyrians and Babylonians, who all believed that fringes assured the wearer of the protection of their gods,the fringes was worn in the entire hem of the garment. Sumeria is were we find father Abraham roots, this is the land of his ancestry and culture, the culture and practices that he came out of when he left his fathershouse In the land of Ur.

In Mari, an ancient city in what is now Syria, a professional prophet or diviner would enclose with his report to the King a lock of his hair and a piece of his Tzitzit....Sometimes the tzitzit was impressed on a clay tablet as a kind of signature. and other pagan beliefs regarding Tzitziyot (fringes) were as follow:

Requests accompanied by grasping the Tzitzit of the one from whom you wanted something could not be refused.

Exorcists used the Tzitzit of a patient's garment in their healing ceremonies.

A husband could divorce his wife by cutting off the Tzitzit of his wife's robe.

And some of these customs were adopted by the Hebrews, King Daweed cut off the Tzitzit of king Shaul (Saul) as a statement that YaHuWaH had put king Shaul life in Daweeds hands, YaHuShua rebuked the Pharisees elongating their Tzitziyot. the women with the Issue of blood believed if she could just touch YaHuSHuas Tzitzit she would be made whole, but he told her it was her faith that healed her, not the Tzitzit.Our fore fathers were carried away into captivity because they embraced the culture of the Goyim (Pagan Nations) and the depiction of the ancient Hebrews we see here is no different, yes they are depicted with Tzitzit in the Shuwl (Entire hem) of their garments, as the Assyrians and Babylonians, but remember, this isfallen Yisrael in Exile two years in captivity approx. 680 B.C. in strange apparel, playing tambourines. (see Photo #3).

The primary pagan significance of the tassel in ancient times was that it was worn only by those who were considered important or high society; it was the "I.D. of the nobility." Here we see The Black Obelisk actually has 20 hand-carved relief panels, 5 on each side from top to bottom with cuneiform writing all around. The cuneiform inscriptions contain detail about Shalmaneser's Assyrian war campaigns and the tribute of submissive kings. Each panel contains the carved images of 5 kings bringing tribute to the king of Assyria, Shalmaneser III. The panel that depicts king Yehu and the inscriptions around it make it clear that it is the same Yehu the King of Israel, in Assyrian fringes. (See Photo #4 )

And here we see another depiction Yisrael approx. 678 B.C. two years earlier going into Assyrians captivity,before assimilation into pagan garments with Tzitziyot in the shuwl, they are in the Kawnawph as commanded. (See Photo #2).

Hebrews were commanded to be set Apart from these pagan customs, and place the Tzitzit with a string of blue in the Kaw'nawph (Corners or Quarters) of there garments to remember all of the Torah, because it was previously in the entire hem a "symbolic extension of the owner and more specifically of the owner's rank and authority. "

B'MIDBAR (Numbers) 15: 38-40 .It is So! Said YaHuWaH To Moshe, Speak to the children of Yisrael and bid them that they Make them throughout their generations Tzitziyot (Tassels or Fringes), in the Kawnawph(corners, of the hem) of their garment, and that they put with the Tzitziyot a Paw'til (string) of Te'kelet (Blue)in the Kaw'nawph (corner,) of your Beged (garment), and it shall be unto you A Tzitzit (Tassle or Fringe) thatyou may look upon it and remember ALL the Mitzwot (comandment) Of YaHuWaH, and do them, and that you do not go astray after your own heart and your own eyes, after which you have gone astray in the past.That you remember to do all YaHuWaHs Mitzwot and be Qadosh (Set Above the common and unclean) unto your Elohim.

Some Hebrews in America assert that, the braided Tzitziyot (Fringes) in the Kaw'nawph, are European Jewish fringes, when the braided Tzitziyot Halachah (Application) is hundreds of years B.C. older than the European conversion, The braided Tzitziyot Halachah is that of The Lemba, Igbo, Falasha, African Hebrews of Jerusalem (Ben Amins group) and Persian Jews, who have had an uninterrupted Torah Halachah for hundreds of years B.C.Some knowingly or ignorantly try to hang on to Assyrian culture tzitzit by arguing that the Kaw'nawph is not defined as corner because the children of Yisrael were scattered to the four Kaw'nawph of the earth, and since the earth isn't square, therefore it doesn't have corners, well not a geometric shaped corner, but a definite yes as a location or segment or area of the garment, anyone who knows elementary math knows that you can cut a round pie into four quarters or sections, and the word corner is a loose connotation of theword quarter, and the commandment clearly states the number of quarters, where the Tzitziyot are to be placed, and the answer is four, and even if one was to adapt a literal Halachah (Application) of this passage, the segments of the earth where the Hebrews were scattered would form a geometric square.Selah! (See Photo #7)

Wearing Tzitziyot is beautiful!!! The Mitzwah or Command to wear Tzitziyot!!! Strongs Number and Definition: Heb# 6734 tsyt'sitht see-tseeth' Feminine of Heb# 6731; The word tzitzit occurs 4 times in the following verses: Numbers 15:38, 39; Ezekiel 8:3.(Numbers 15:37) And YaHuWaH spoke to Moses, saying,

(Numbers 15:38) Speak to the children of Yisrael and you shall say to them that they shall make themselves a Tzitzit (Tassel or Fringe), on the corners of their garments, for their generations. And they shall put a Paw'til (Cord, String, Border) of Tekhelet (blue) with the Tzitzit (Tassel),of each corner.(Numbers 15:39) And it shall be to you for a Tzitzit (Tassel), that you may look on it and remember all the commandments of YaHuWaH, and do them; and that you do not go about after your own heart and your own eyes after which you fornicate;(Numbers 15:40) that you may remember and do all My commandments, and be Qadosh to your Elohim.(Numbers 15:41) I am YaHuWaH your Elohim who broughtyou out of the land of Egypt, to be your Elohim. I am YaHuWaH your Elohim.

(Ezekiel 8:3) And He put forth the form of a hand and took me by a lock, braid (tzitzit) of my head. And the Ruach (Spirit) lifted me up between the earth and the heavens and brought me to Yerushaliyim (in the visions of Elohim), to the opening of the inner gate facing north, where there was a seat of the image of jealousy, which causes jealousy. There is no Mitzwot/Command on how to tie the Tzitzit, so we use twisted threads of chain-work with gematria 613 because of the number of commandments, 5 KNOTS for books of the TORAH, with 39 windings for numeric equivalent of the Shema, YHWH ECHAD (YaHuWaH is One), or 26 windings for numeric equivalent to the Name of YHWH, and because the word "gedil" and the word "sharsherah".Strgs Heb #1434 gedilghed-eel' From Heb# 1431 (in the sense of twisting); thread, that is, a tassel or festoon: - fringe, wreath. Deuteronomy 22:12 "Make tassels (gedil is used here, not tzitzit, twisted threads would probably be a better english translation) on the four kaw'nawph (corners, Quarters) of the garment with which you cover yourself. The word gedil is also found in 1 Kings 7:17, as you will see below:(1 Kings 7:17) He made gratings of network with twisted threads "gedil" of chain-work (sharsherah), for the capitals on the top of the pillars; seven for the one capital, and seven for the other capital. Strgs Heb #8333sharsher^hshar-sher-aw' From Heb# 8327 (compare Heb# 8331); a chain; (architecturally) probably a garland: - chain.

Some Hebrews in America ignorantly assert that, the braided Tzitziyot (Fringes) in the Kaw'nawph, are European Jewish fringes, when the fact of the matter is the braided Tzitziyot Halachah (Application) is thousands of years older than the European conversion, The braided Tzitziyot Halachah is that of The Lemba, Igbo, Falasha, African Hebrews of Jerusalem (Ben Amins group) and even Rastas, also Persian Jews, who have had an uninterrupted Halachah for thousands of years. The Sephardic or Spanish Jews who were under Moorish rule and Hebrew influence for 700 Years, have adopted the twisted or braided Tzitzit halacha, and they twist their Tzitzit differently than that of the Ashkanazi who I will add also braid their Tzitzit, The Karaite Jew Braid their Tzitzit, Even the Catholic braid their Tzitzit, I personally believe thatsome hebrew groups put this Assyrian Tzitzit halacha upon there follwers as a mark of submission to their own halacha, if they see their own tzitzit halacha, they know you are under thier mind control, I guess that goes to show, one must be careful whom he chooses to follow.We know this Shemitic Tzitziyot expressions where the Shuwl: Strngs Heb #7757 -(entire hem) Of the Kuttonet (Shemitic expression for Tunic) or Caftan (Hametic expression for Tunic). has fringes in the Shuwl (Entire hem) Sib'baw: Strngs Heb #5439 all the way around the Shuwl, but most of Mesapotamia was

Shemitic, but not anointed to be a nation of Cohanim.

There is a commandment for Tzitziyot in the Shuwl of the garment, it is for the Meil ( A Shawl ) a Tallit Katan like garment for the Cohan HaGadol (High Priest) which is decorated with pure gold bells and Sheshiy (Flax Linen) tzitzit in the shape of pomegranates and it is here where we find the word Shuwl (Entire Hem) for the location of this decoration, Shmot (Exodus 28:31-34, (See Photo #5)

BUT it has absolutely nothing to do with: B'MIDBAR (Numbers) 15: 38-40, and D'barim (Deut.) 22:12 " And you shall make yourself Tzitziyot upon the four Kaw'nawph:(Strngs Heb.# 3671, Kaw'nawph from the root word Kawnaph: Strgs Heb #3670 - which plainly means Corners, But Kaw'nawph means extremities of the Shuwl, bottom edges or (hem corners), or corners of the bottom edges, of your garment (Kuttonet= Tunic)",This is the Kaw'nawph And NOT the word Shuwl Strngs Heb #7757 -(entire hem) or Sib'baw: (Strngs Heb.#5439 SIB'BAW- On every side, Compassed, All the way Around), Your Kuttonet". Any Tzitzit added to the shuwl (entire hem) of the garment in addition to the four Tzitziyot in the Kaw'nawph (corners), are purely decorative and have absolutely nothing to do with the Commandment of B'MIDBAR (Numbers) 15: 38-40. D'barim (Deut.) 22:12 " a Kuttonet or Me'il (Tunic Or Long Shirt or Shawl).

There are other issues concerning the Tzitziyot of B'MIDBAR (Numbers) 15: 38-40. D'barim (Deut.) 22:12 " And the questions are: When should the Tzitziyot be worn? And how should the Tzitziyot be worn? Can you wear the Tzitziyot in the Kaw'nawph of you shirt, and then tuck your shirt into your pants waistband, or pockets concealing the Tzitziyot? Can they be worn on your belt hoops? Lets begin with the

belt hoops. Even though belt hoops do have hems, the belt hoop itself is not the garment, it is an accessoryor a place designated for a belt, and not for Tzitzit, The Tzitzit should have a Sacred designation on your garment exclusively designated for Tzitzit alone, NOT dual purposed or designed for any other purpose, a symbolic alter designated for the sacrifice of YaHuWaH's Commanment for Tzitzit, the Kaw'nawph is located in a garment of the bodice, (Body) such as a shirt, tunic, coat, or shawl etc., Note: The ancient Hebrews did wear a waist sashes and belts, and if that was an option we would find an example in the Scripture of them wearing the Tzitziyot in that location, and so if we can't find a scriptural example of this Halachah (application), then it would be wise to say that this halachah is not an option, that is if your objective is to identify and assimilate into Torah culture community.

Secondly, can we wear the Tzitziyot in the proper location, in the Kaw'nawph and then tuck the Tzitziyot into our pants waistband, or pockets concealing the Tzitziyot? Many Torah observers would say yes, misinterpreting B'midbar (Numbers) 15:39 And I Quote And it shall be a Tzitzit for YOU to look upon and remember to do all the Mitz'wah'ot Commandments. It is argued, it is for YOU, the individual, to look upon,so no one else has to look upon it, but You the wearer, But the fact of the matter is YaHuWaH is speaking to Yisrael as a body, or community, not a group of individuals separately, So in other words, my Tzitziyot is for me and all of Yisrael to look upon, your Tzitziyot is for you and all of Yisrael to look upon, when we needto be reminded of the Mitzwah'ot (Commandments).

Z'khar'Yah 8:23 Ten men will take hold of the Kaw'nawph (where the Tzitzit is located) of him that is a Yahudi (Jew), and say we want to go with you, because we heard Elohim (GOD) is with you.

Shaul (Saul) was hunting Daweed (David) to kill him, Daweed sneaked in while Shaul was sleeping and cutoff his Kaw'nawph, (Tzitzit), this passage not only shows that they were visible but King Shaul was sleepingin them.

In the Brit Chadashah (New Covenant), The women with the issue of blood desired to touch the Tzitziyot of Yahushuas garment. She had to first see them, which means they were visible, for all to see, and identify, so it is abundantly clear, that the Tzitzit must be visible to all.

And another question, At what age should a Torah observer began to wear Tzitziyot? The Torah says B'midbar (Numbers) 15:39 And I Quote And it shall be a Tzitzit for you to look upon and remember. So theTzitzit is to remind you of what you have learned, so it is the stage of accountability, once you have learnedthe Torah. Then you are prepared to remind yourself and all of Yisrael of the Mitzwah'ot (Commandments).

And also, when should you take them off? after seeing the example of Hebrews sleeping in theirs and openly displaying their Tzitziyot, and since the Torah doesn't prescibe a time to take them off, it only commands us to put them on, And since we sould meditate in Torah Day and Night, I would say thats the time to wear your Tzitziyot, You should only not wear Tzitziyot when you wear nothing at all.

And lastly And lastly which garments are suited for Mitzwah Tzitziyot?The Torah commanded that Israelites wear tassels or fringes (Zizit, tsee-tseeth or gedilim, ghed-eel attached to the corners of garments (see Deuteronomy 22:12, Numbers 15:38). According to later interpretation, not given in Deuteronomy, these tassels were to serve the Israelites as a perpetual reminder

to keep the commands of YaHuWaH.Num. 15:38 38 Speak to the people of Israel, instructing them to make, through all their generations, Tzitziyot on the corners of their garments, and to put with the Tzitzit on each corner a blue thread.Duet 22:12 (12) You are to make for yourself Gedilim (Twisted Cords) on the four corners of the garment you cover yourself. Tzitziyot and Gedlim is a symbol of the word of YaHuWaH, which Israel is to forever remember, because without the word of YaHuWaH Israel is naked and vulnerable, which is the paralleling symbolism, the Tzitziyot are attached to a garment that covers up our nakedness, So that when the garment with the Tzitziyot or Gedilim is taken off, we are uncovered, naked and vulnerable, but if the Tzitziyot is on a scrarf, belt or belt hoops, when those accessories are removed we are still clothed, which perverts the symbolism of the Garment which the Tzitziyot or Gedilim is to be placed. This is similar to when YaHuWaH instructed Moshe to speak to the rock, and it will bring forth water, but Moshe Struck the rock instead of speaking to the rock, the rock still brought forth water, but Moshe was punished because he perverted the symbolism inwhich YaHuWaH had intened.

Tzitziyot or Gedilim should be worn on a garment in which you cover your nakedness, and there has to be a minimum requirement as to what is acceptable as a garment suitable for Tzitziyot and Gedilim, The examples of apparel in the TaNaK is that minimum requirement, or everyone would do what is fit in their own eye, I am not referring to Talmud halacha, but examples supported by the Scriptural text. We are to attatch Tzitziyot to: Garments that cover the body or Torso which prevents nakedness, we are not to attatchit to accessories such as: Belts, Belt hoops, or scarves, these things were present during the time the commandment was giving, but we were not commanded to attatch Tzitziyot or Gedilim to these things.

These are biblical examples of the articles of clothing and the function of the clothing so that we can determine what type of clothing the Tzitziyot or Gedilim should be worn on.

Inner Garments:

KuttonetThe 'ezor later became displaced among the Hebrews by the Kuttonet, translated into Greek as chitan an under-tunic, corresponding most nearly to our long shirt. The Kuttonet appears in Assyrian art as a tight-fitting undergarment, sometimes reaching only to the knee, sometimes to the ankle. In its early form the Kuttonet was without sleeves and even left the left shoulder uncovered. In time men of leisure wore Kuttonet with sleeves. In later times, anyone dressed only in the Kuttonet was described as naked (1Samuel 19:24, Isaiah 20:2, 2Kings 6:30, John 21:7); deprived of it he would be absolutely naked.

SadhinThe well-off might also wear a Sadh n (saw-deen) under the keth neth. This rather long under garment had sleeves and was of fine linen.

Outer garments:

SimlahThe simlah (sim-law, was the heavy outer garment or shawl of various forms. It consisted of a large rectangular piece of rough, heavy woolen material, crudely sewed together so that the front was unstitched

and with two openings left for the arms. Flax is another possible material. It is translated into Greek as himation, and the ISBE concludes that it "closely resembled, if it was not identical with, the himation of the Greeks."In the day it was protection from rain and cold, and at night peasant Israelites could wrap themselves in thisgarment for warmth (see Deuteronomy 24:13). The front of the simlah also could be arranged in wide folds (see Exodus 4:6) and all kinds of products could be carried in it[1][5] (See 2Kings 4:39, Exodus 12:34).Every respectable man generally wore the simlah over the Kuttonet (See Isaiah 20:2-3), but since the simlah hindered work, it was either left home or removed when working. (See Matthew 24:18). From this simple item of the common people developed the richly ornamented mantle of the well-off, which reached from the neck to the knees and had short sleeves.

Me' lThe me' l (meh-eel, translated into Greek as stole) stands for a variety of garments worn over the undergarment like a cloak (1Samuel 2:19, 1Samuel 15:27), but used only by men of rank or of the priestly order (Mark 12:38, Luke 20:46, Luke 15:22). The me' l was a costly wrap (1Samuel 2:19, 1Samuel 18:4, 1Samuel 24:5, 1Samuel 24:11) and the description of the priest's me' l was similar to the sleeveless abaya[5] (Exodus 28:31; Antiquities, III. vii. 4). This, like the me' l of the high priest, may have reached only to the knees, but it is commonly supposed to have been a long-sleeved garment made of a light fabric.

'Addereth, Ma'azafahAt a later period the nobles wore over the simlah, or in place of it, a wide, many-folded mantle of state (adderet, ad-deh-reth or ma'azafah) made of rich material (See Isaiah 3:22), imported from Babylon (Joshua 7:21). The leather garment worn by the prophets was called by the same name because of its width

Ezekiel 16:5-8 No one had the slightest interest in you; no one pitied you or cared for you. On that day when you were born, you were dumped out into a field and left to die, unwanted.

6-7 But I came by and saw you there, covered with your own blood, and I said, Live! Thrive like a plant in the field! And you did! You grew up and became tall, slender and supple, a jewel among jewels. And when you reached the age of maidenhood, your breasts were full-formed and your pubic hair had grown; yet you were naked.

8 Later, when I passed by and saw you again, you were old enough for marriage; and I wrapped my Kawnaph around you to legally declare my marriage vow. I signed a covenant with you, and you became mine. declares Adonay YaHuWaH.

In conclusion: The garments suitable for Tzitziyot and Gedilim must fit the symbolism (to cover up the nakedness) in order to perpetuate the symbolism of the Word Of YaHuWaH.

And concerning the Shamash or String of Te'kelet (blue) on the Tzitziyot

We don't use dyes derived from the blood of encrustations, because it is a violation of TORAH concerning

issues of blood, and unclean animals. The TORAH does'nt prescribe how we should make the blue, Only that it should be some variant of Te'kelet (Blue) From Sky Blue Indigo to Twilight Blue Indigo, No one should dogmatically be dictating these things, because the TORAH does not. If YaHuWaH is specific about some detail in our customs to separate us from the common and unclean he would have detailed it in the TORAH.There is also no Mitzwah/Command on how many strings to use either, except that there must be a Tekhelet/Blue thread.There is no Mitzwot/Command on the type of dye to use for the tekhelet/blue, or even on what type of material to use. So we use cotton. with a Sheshiy (100% Flax Linen) option to give you an option to cut cost. Ebriy Khoq Tzitziyot are tied In what we call YHWH E'khad Style Or YHWH Style, Commonly rendered Sephardic Eastern Jews: (Africa, Middle East, Asia) or Ashkanazi Western Jews: (Europe), Because Of theHEBREW GEMATRIA: which is a system of assigning numerical value to a word or phrase, in the belief that words or phrases with identical numerical values bear some relation to each other, or bear some relation to the number itself. For example the number of knots, cords, and the Hebrew word Tzitzit is the numeric equivalent to the number 613, which is the number of commandments in the Torah, Shema E'khadcord windings are 7-8-11-13 totaling the number 39 which is the Numeric equivalent to the words Y-H-W-H ECHAD (YaHuWaH is one), and YHWH cord windings that has a tie on each winding are 10-5-6-5 totaling the number 26 which is the numeric equivalent to the word Y-H-W-H. (YaHuWaH). or 7-8-11-13 totaling the number 39 which is the Numeric equivalent to the words Y-H-W-H ECHAD (YaHuWaH is one), On our Full length garments we use our own Ebriy Khoq Halachah of: Two Knots: One For the TaNaK, and One for BritChadashah We Believe It is a Beautiful expression, so no need to create a different one, since when we look upon them we should be reminded of all the commandment to do them.

There is a Tzitzit Halachah (Application) of some Hebrew groups where a strip of blue fabric or a Ribbon is sewn just above the Shuwl (Entire Hem) of the garment as a Paw'theel Techelet (Cord Of Blue), the Paw'theel Techelet is suppose to be in the Tzitziyot in the Kaw'nawph, not in the Shuwl (Entire Hem) abovethe Tzitziyot, Sib'baw (Compassed all the way around). this halachah is Shaqats (polluted) of those with no understanding of the Hebrew language. Who interpret literally from the English KJV.Which states:38 Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a RIBBAND of blue: Lets Analyzes this passage and the truth can be quite easily discerned, From Ancient Times of the Hebrew Fore Fathers until the present time, The Tassel or (Tzitzit Or Ghedelim) have been constructed the same way, with strings. Here is a depiction of how a (Tzitzit Or Ghedelim) is constructed, NOTE THE TWO STRINGS:

Well WHY does the KJV say Ribbon? The word ribbon come from MiddleEnglish ribban or riban from OldFrench ruban, which is probably of Germanic origin. , A ribbon or riband is a thin band of material, typically cloth or woven threads,but also plastic or sometimes , used primarily as decorative binding and tying.Cloth (Woven Thread) ribbons are made of natural materials such as silk, velvet, cotton, and jute and of synthetic materials, such as polyester, nylon and polyproylene. Ribbon is used for innumerable useful, ornamental and symbolic purposes. Cultures around the world use ribbon in their hair, around the body, and as ornamentation on animals, buildings, and packaging. Some popular fabrics used to make ribbons are satin, organza, sheer, silk, velvet andgrosgrain.

But there is several problems excepting the translation Ribbon as Paw'theel, The Hebrew Word Paw'theel. Heb. #6616 Is used seven times in the Scriptures, 4 Times it is translated as: Line, 2Times as: Lace, One time as Thread, One time as Ribbon, and One time as: Braclet, Only 5 Of 35 different English Bible Translations, Translates The word Pawtheel as Ribbon, and here is why: The Root word of the Hebrew word #6616 Pawtheel is Heb # 6617 Paw'thal, and Pawthal means TWINE:

Here is a picture of Twine, it is: A Strong thread, String, or Cord of two or more strings twisted together,

A Ribbon is thread WOVEN together as in fabric making which ribbons are:

which disqualifies them from being Paw'theel or Paw'thal i.e TWINE.

Hang your Tzitziyot on Sheshiy (100% Flax Linen) Hebrew Garments from:www.ebriykhoq.com