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STAR OF DAVID

The six pointed star is called “magen David“ in Hebrew. The words “magen David”, generally translated as the “Star of David”, literally mean "Shield of David.” In early times, it was used on Roman mosaic pavements as a decorative design without special significance. Its earliest surviving use in a synagogue dates back 1,800 years, when it appeared on a frieze in the Synagogue of Capernaum. The earliest known example of its use on a tombstone was in sixth century Italy. Today the Star of David is an expression of Jewish identity. G-D told Abraham in Genesis 15:5, that He would make Abraham’s descendants as numerous as the stars in heaven, thus associating stars with the descendants of Abraham.

“CHAI”

Chai is a Hebrew word meaning “Alive or Living “ and is worn today as a symbol of Jewish identity. 

KIPPA

Kippot are worn over your head, so that the reverence of heaven be upon you" (Rabbinic writings) Kippa, the Hebrew word for skullcap (yarmulke in Yiddish). Though never legislated by the sages, the customs of not going about bareheaded at any time, at home, in the Synagogue and outdoors, extend back several thousand years in time. In many ways, it has become a mark of Jewish piety. To wear a head covering was the ancient Roman stigma for a servant. Free men went bareheaded. The Jews adopted this custom in a House of God and in prayer or whenever G-Ds's name was mentioned in blessings (such as during meals which are preceded and followed by blessings) to emphasize that they were the servants of the L-RD. Gradually, the practice was extended to wearing a head covering also under the open skies. It became a Jewish way of showing reverence to G-D. While a white skullcap is preferred for the High Holy Days because white is a sign of purity, there is otherwise no special significance to the wide array of colors and designs in which they are now made. Plain black kippas, however, tend to be worn by more orthodox Jews. 

TALLIT (PRAYER SHAWL)

Speak to the Children of Israel and bid them to affix fringes (tzitziot) to the corners of their garments ... so that you may look upon it and remember all the commandments of the L-RD." (Numbers 15:37-41) The "Tallit” was created as a garment to hold the fringes as mentioned in Numbers. Four cornered garments were common in ancient days but the development of clothing not having four corners would have rendered the commandment obsolete. To prevent the total disappearance of a mitzvah (commandment) with such great symbolic significance (since it serves as a reminder to observe all the commandments) the Sages encouraged the wearing of specially-made four cornered garments so as to provide the opportunity to observe and implement this commandment. The "Tallit", a four-cornered shawl with the required fringes has thus become the garment traditionally worn by the men during prayer services. In English, it is commonly called a "Prayer Shawl" It is believed that the woman who touched the hem of Jesus' garment as mentioned in Matthew 9:20-21, had actually touched the fringes of His prayer shawl. 

MEZUZAH

And these words which I commanded you this day ... you shall write them on the doorpost of your house and on your gates" (Deuteronomy 6:9) Although the mezuzah is the Hebrew word for doorpost, the parchment scroll (klaf) which is placed upon the doorpost is also referred to as ”Mezuzah" after the place where it is put. The mezuzah is a small scroll of parchment on which are written two Biblical passages: "Hear 0 Israel, the Lord our G-D, the L-RD is one" ... (Deuteronomy 6:4-9), and "And if you will carefully obey my commandments ... " (Deuteronomy 11:13-21) The parchment scroll is rolled up, enclosed in a case of wood, metal or plastic and attached to the doorpost. The mezuzah, in its case, is then nailed to the right side of the door frame at the beginning of the upper third of the doorpost. The mezuzah is tilted at an angle with the upper part of the mezuzah slanted inward toward the house or room, and the lower part away from the house. The Hebrew letter "Shin" ( ) appears on the Mezuzah symbolizing G-D's name "El Shaddai." 

RAM'S HORN (SHOFAR)

In English, the word trumpet appears many in scripture and many times it is referring to the ram's horn as opposed to the Chatzotzrah, a long, straight trumpet made usually of silver or gold. At Mount Sinai when the Jewish people received the law of Moses, it was accompanied by several miraculous signs (Exodus 19:16) among which was the shrill sound of a shofar that emanated from the sacred mountain. Later on when Joshua led the siege of Jericho, it was the blasts of the shofars (Joshua 6:20) that triggered the collapse of those impregnable walls. Still later, in the time of Gideon, it was a band of only 300 men (Judges 7:15-23) which at God's command scattered the mighty Midianites by smashing pitchers and blowing the shofar. A shofar is a curved horn taken straight from a male sheep commemorating the sacrifice of Isaac when at the last moment God provided a ram that had its horn caught in the thicket. Horns of cows were rejected because these animals were associated with the worship of the Golden Calf by the Children of Israel in the desert, a sin vigorously condemned by Moses. The Shofar blown at the Feast of Trumpets (Rosh Hashanah) (Leviticus 23:24) marks the start of a 10 day period of spiritual self-examination and repentance, which culminates with Yom Kippur, the Day of Atonement. 

THE SEVEN BRANCHED MENORAH

The Menorah that was the centerpiece of the Tabernacle in the wilderness and of the first and second Temples in Jerusalem had seven branches. This is not to be confused with the nine branch Menorah used to celebrate Chanuka. Specifications and instructions for the making of the Temple Menorah are recorded in Exodus 25:31-40. The golden candlestick had seven bowls on the end of the branches containing pure oil for the light. Twenty-two almond blossoms decorated the whole piece which was hammered out of one talent of pure gold equivalent to 34 Kg. or 75 pounds! The Menorah was the only light that lit up the Tabernacle as there were no windows. The seven lamps filled with oil are a witness to perfect light. This fullness of light is described in the prophecy concerning the Messiah of Israel in Isaiah 11:2: "And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the L-RD." 

THE NINE BRANCHED MENORAH

Chanuka is observed for eight days and it commemorates the historic victory of the Maccabeans following a three-year long uprising against the ruling Syrian-Greek regime and their Jewish Hellenistic supporters who conspired to impose restrictions against Jewish religious practices and values. The struggle culminated with the recapture of the Temple in 165 B.C. and the restoration of its traditional Jewish service. The victory also restored Jewish political sovereignty over the land. Chanuka means "Dedication" and refers to the rededication of the Temple to the service of God after it had been defiled with pagan images. The Talmud explains that after the Syrian-Greeks defiled the Temple, only one small undefiled jug of oil for the Menorah still bearing the seal of the High Priest cauld be found. The cruse only contained enough oil to burn for one day. Nevertheless, the High priest kindled the Menorah and a miracle happened: The Menorah flame continued to burn for eight days! To commemorate the event, it was decided that henceforth, the holiday would be observed annually by kindling one new light each day for eight days. Thus Chanuka became known as the Feast of Lights. The Chanuka Menorah has nine branches, eight to commemorate this eight day feast. The middle stem making it a total of nine branches is called the "Shamash" and is used to light the other candles. 

ANOINTING OIL

To anoint means to pour oil or ointment onto a person or object in a ritualistic fashion. the Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone in Bethel (Genesis 28:18-19). When anointing Israel's first King, the Prophet-Judge Samuel (1 Samuel 9:25) took Saul aside for instruction, then "took a vial of oil and poured it on his head, and kissed him and said Has not the Lord appointed you to be prince over His people Israel?'" (1 Samuel 10:1}. For anointing the Tabernacle and it's priests, a special oil was compounded and used for that sacred purpose. Oil is symbolic of healing. When the Good Samaritan helped the man who had been mugged by robbers of the road from Jerusalem to Jericho, he poured oil and wine on his wounds. In the New Testament, anointing of the sick accompanied by prayer for healing by local church elders is recommended when requested by a sick person (James 5: 14-15). Anointing with oil was also part of the apostles’ healing ministry (Mark 6:12-13). The word for "anoint" is MASEIAH, and the Messiah is therefore "The Anointed One”. Oil is therefore associated with G-D's gift and G-D’s outpouring of the Spirit. 

KlDDUSH CUP & BLESSING

Wine, being a symbol of joy and of a festive occasion, was a beverage in daily use in Talmudic times. A blessing was recited whenever the wine was taken. On the Sabbath, a special prayer, called the Kiddush meaning "sanctification,” was recited with the wine for the sanctification of the holy day unto the L-RD. At home, Jewish families recite the Kiddush before the Sabbath and holiday meals. A special "Kiddush cup" is usually set aside for this purpose.

SHABBAT CANDLES AND CANDLE HOLDERS

Lighting the Shabbat candles formally ushers in the Sabbath for the members of the household. The minimum number of candles lit is two representing the two forms of the fourth commandment: "Zachor” Remember the Sabbath and keep it holy (Exodus 20:8) and "Shamor" Observe the Sabbath and keep it holy (Deuteronomy 5:12).

CHALLA COVER

The table set for Shabbat should contain, in addition to the candles, two unsliced loaves of bread known as challa which are covered with a special cloth or napkin specially decorated to beautify the Sabbath table. The word "Challa” usually translated as "cake" or "loaf" is mentioned in the book of Numbers 15:20. The children of Israel were commanded to set aside, from the bread they had baked, a small portion of dough for the sustenance of the priest. The word "Halla” was first used in the Bible in Leviticus 24:5 to describe the 12 showbreads that were arranged in the Tabernacle. According to most authorities, this is the origin of the use of "Halla" on the Sabbath and holidays. Two loaves are used to commemorate G-D miraculously sending manna from heaven enough to meet the needs for one day at a time. However so that the Israelites would not have to collect manna on the Sabbath (which would have constituted work) on the sixth day, a double portion was sent and it did not spoil. According to tradition, the two loaves of bread for the Sabbath commemorate this event. 

PASSOVER SEDER PLATE

The Passover commemorates the Exodus from Egypt. The Seder is a Jewish religious service which includes a festive meal on the first night of Passover. The word Seder means "Order" (of service). It is so called because it is a ritual accompanied by a specific order of service unlike any other festive meal of the year. A Seder Tray which usually has six circular indentations is placed on the Seder table so that the various symbolic foods can be displayed individually: Bitter herbs symbolize the bitterness endured by the Israelites during their bondage. Haroset (apple and nut mixture) to represent the mortar used by the Israelites in the building of Egyptian cities. Salt water to represent the tears shed by the people in their misery. Karpas (a vegetable- celery or parsley is commonly used) a sign of spring, fruitfulness, and of ever-renewed hope in the future even as it is being dipped in the salt water. Shank bone and Egg both recall the destruction of the Temple by symbolizing respectively, the Paschal offering and the festival offering which were brought when the Temple was in existence. 

MATZAH COVER AND PLATE

Matza

What is a tallit?

The tallit (also pronounced tallis) is a prayer shawl, the most authentic Jewish garment. It is a rectangular-shaped piece of linen or wool (and sometimes, now, polyester or silk) with special fringes called Tzitzit on each of the four corners. The purpose of the garment is to hold the Tzitzit.

Most tallitot (alternative plural: talleisim) have a neckband, called an Atarah, which most often has the blessing one recites when donning the tallit, embroidered across it.

Why wear a tallit?

The Lord said to Moses: Speak to the Israelites and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner. That shall be your fringe; look at it and recall all the commandments of the Lord and observe them, so that you do not follow your heart and eyes in your lustful urge. Thus you shall be reminded to observe all My commandments and to be holy to your God. I, the Lord, am your God, who brought you out of the land of Egypt to be your God: I, the Lord your God. [Numbers 15:37-41]

The purpose of the tallit, then, is to hold the Tzitzit, and the purpose of the Tzitzit (according to the Torah) is to remind us of God's commandments.

The tallit is worn for morning prayer, during the week as well as on Shabbat and other holy days. It is not worn for afternoon and evening prayers because of the commandment that one should see the Tzitzit, which has been interpreted as meaning to be seen by the light of the day. The Shaliach Tzibur (who leads the prayer) usually wears a tallit, as well, even in the afternoon and evening.

Who wears a tallit?

Generally, a Jew who has reached the age of majority (in most communities, this is 13, though in some communities, girls reach the age of majority at 12) wear a tallit. There exists a custom, not widely practiced, of not wearing a tallit prior to marriage: This custom was explained by the Maharil (Rabbi Yaacov Mollen, 1356-1427) based on the juxtaposition of two verses in the Torah. The first, Deuteronomy 22:12 articulates the commandment concerning the wearing of tzitzit. It is followed by Deuteronomy 22:13, which says, "If a man takes a wife..." This custom is not widely practiced, however, in large measure because it prevents one from fulfilling a commandment between the age of 13 and the time one marries.

In congregations where a tallit is generally worn, you will find a rack of tallitot available for use by visitors near the entrance to the sanctuary.

How are the Tzitzit tied?

Tying Tzitzit is a Jewish art, a form of macrame. A hole is carefully made and reinforced in each corner of the tallit. Through each hole, four strands are inserted: three short strands and one long strand. The longer stranded is called the shammash and this is the one which is used for winding around the others. To tie the Tzitzit, line up the four stands so that the three of equal length are doubled evenly, and the four strand is lined up at one end with the other seven ends. With four strands in one hand, and the other four in the other, make a double knot at the edge of the fabric. Then take the shammash and wind it around the other seven strands seven times in a spiral motion. Make a second double knot, with four strands in one hand and four strands in the other. Then wind the shammash around the seven strands eight times and make another double knot. Wind the shammash around eleven times and make a double knot. Finally, wind the shammash thirteen times around the remaining seven strands and make one final double knot. When done correctly, the Tzitzit will have 7-8-11-13 winds between the double knots.

What does the 7-8-11-13 windings pattern mean?

There are a number of wonderful interpretations for this pattern of windings.

One interpretation is that each set of windings corresponds to one of the four letters in God's name.

Another interpretation employs Gematria, Jewish numerology, which assigns to each Hebrew letter a numeric value: aleph is 1, bet is 2, gimmel is 3, and so on. In this second interpretation of the windings of the Tzitzit, the numbers 7-8-11-13 have special meaning: 7+8=15, which in Hebrew is written yod-hay, the first two letters of God's name (the Tetragrammaton); 11=vav+hay, the third and fourth letters of God's name. Hence the first three windings "spell" God's holy name. Thirteen, the last set of windings, is equivalent in value to the word "echad" which means "one." Hence, all four windings can be interpreted to say, "God is one."

Yet another interpretation holds that when we consider the windings between the knots, 7, 8, 11, and 13, the first three numbers equal 26, which is numerically equivalent to the Tetragrammaton and the remaining number, 13, is equivalent to "echad" ("one). Hence the windings tell us that God is One. If we take the sum of the first three numbers (7+8+11) and equate that with God's Name, then the 13 which remain can also be interpreted to reflect the 13 attributes of God, as articulated by Moses Maimonides and set to verse in the Yigdal.

By still another interpretation, the Gematria value of the word "Tzitzit" (tzadi-yod-tzitzit-yod-taf) is 600. To this we add the eight strands plus the five knots, totaling 613 in all. According to tradition, God gave us 613 mitzvot (commandments) in the Torah. Just looking at the tallit with its Tzitzit, therefore, reminds us of the commandments, as the Torah says, "You should see them and remember all God's commandments and do them."

How to put on a Tallit

1. Open tallit and hold in both hands so you can see atarah (the collar band on which the blessing is often embroidered.
2. Recite the berachah (Transliteration: BA-RUCH A-TA A-DO-NAI E-LO-HAY-NU ME-LECH HA-O-LAM A-SHER KI-D'SHA-NU B'MITZ-VO-TAV V-TZI-VA-NU L'HI-TA-TAYF BA-TZI-TZIT.)

1. Kiss the end of atarah where the last word of the blessing is embroidered, and then and beginning where the first word is.
2. Wrap the tallit around your shoulders, holding it over your head for a moment of private meditation.
3. Adjust the tallit on your shoulders comfortably.

Customs of wearing a tallit

1. If you borrow the tallit for the service, say the berakhah (blessing) before putting it on.
2. If you use it just for an aliyah, no need to say the berakhah.
3. Don't take it into the bathroom. Many synagogues provide hooks outside the door.
4. If you take the tallit off for a short time (eg. to go to the bathroom) you don't need to repeat the berakhah when putting it on again.

Kissing the tzitzit

There are several times during the service when people kiss the tzitzit symbolically. First is during the recitation of the third paragraph of the Shema (Numbers 15:37-41) which mentions the tzitzit three times. As the worshiper reads the word "tzitzit," it is customary to kiss the tzitzit, which were gathered together in one hand prior to reciting the Shema.

When the Torah is removed from the Ark and carried around the synagogue in a Hakafah (procession), those within reach touch the Torah mantle with tzitzit (if they are wearing a tallit) or a siddur (prayerbook) if they are not. They then kiss the tzitzit or siddur which touched the Torah scroll. This is an expression of love and affection for the great gift which Torah is to our people.