"According to the Bible, God commanded the Jews to wear fringes on the corners of their garments as a reminder of the Lord's commandments: "And it shall be unto you for a fringe that ye may look upon it and remember all the commandments of the Lord." (Numbers 15:39) This fringe is called a zizit. In as much as most modern clothes are made without actual corners the zizit are attached to a special four-cornered garment called a tallith worn by Jewish men in fulfillment of the commandment. Originally the word tallith meant "gown" or "cloak" and referred to a rectangular fringed mantle resembling a blanket, worn by men in ancient times. But after the exile of the Jews from Erez Israel in 70 C.E., it became inadvisable to wear these cloaks at all times in gentile company and so the tallith began to be used merely as a religious garment for prayer; hence its later meaning of "prayer shawl."

"Each of the four zizit on the tallith consists of one long and three short white threads which are passed through the holes in the four corners of the garment and folded so as to make eight threads. It is then knotted five times, each knot having a certain symbolic value. The zizit thus consists of five knots and eight threads --- a total of 13. This number, together with the Hebrew numerical value of zizit (600), amounts to 613, the number of the biblical commandments of which the fringe itself is a reminder. Frequently, the collar of the tallith has a special piece of cloth sewn in silver threads called atarah ("crown"). This is often embroidered with the words of the benediction recited when putting on the tallith."

"The tallith is worn by males during the morning prayers (except on the Ninth of Av when, as a sign of mourning, it is not worn until the afternoon) as well as during all Yom Kippur (Day of Atonement) services. It is customary to press the fringes to the eyes and to kiss them three times during the recital of the last section of the Shema which deals with the commandment of the zizit."

"The custom of wearing the tallith differs in many communities. In the Ashkenazi ritual, small children under bar mitzvah age wear tallitot, whereas in the Polish-Sephardi ritual only married men use them. In some cases the cantor and the rabbi wear tallitot at all services, and some bridegrooms wear them during the wedding ceremony. It is customary to bury male Jews in their tallitot from which the fringes have been removed."

"Although the ordinary tallith is worn only in the synagogue, strictly observant Jews wear the tallith katan (small tallith) under their upper garments the whole day." (Encyclopedia Judaica Jr.)

Other fascinating information regarding the use of the tallith in marriages, burials, Passover, sacrifices and other rituals can be found in Holy Lands Revealed Old Testament Supplemental Study Guide 2002 and New Testament Supplemental Study Guide 2003 by Daniel Rona.

Did You Know?
Jews use an attachment to the doorposts dating to ancient Temple times. It is known as a Mezuzah and has Biblical verses in it called the Shema Israel.

"The Mezuzah is the name of the parchment scroll attached to the doorposts of a Jewish home. The word itself actually means "doorpost" but has come to refer to the scroll. On it are written verses from Deuteronomy (6: 4--9 and 11: 13--21) in square Assyrian letters, traditionally arranged in 22 lines. The Torah commands of these verses that "you shall write them on the doorposts (mezuzot) of your house and in your gates." The 12th century rabbinic authority, Maimonides, stresses that this commandment is to be observed purely from love of God, and that the mezuzah is not a good luck charm with power to ward off evil spirits. Many people, however, are accustomed to kiss the mezuzah or to touch it and then kiss the fingers when entering or leaving."

"The parchment, made from the skin of a clean (permitted) animal, is rolled up inside a case with a small opening in such a way that the word Shaddai (Almighty), written on the back of the parchment, is visible through the opening. The three Hebrew letters which spell the word Shaddai are also the initials for the Hebrew words shomer daltot Yisrael (Guardian of the doors of Israel). The text of the mezuzah must be inspected twice in seven years to ensure that the writing remains legible."

"The mezuzah is nailed to the right hand door post as you enter the room, in the top third of that doorpost, slanting inwards. The blessing, "Blessed are You - Who has commanded us to fix the mezuzah" is recited while affixing it. There should be a mezuzah at the entrance to every home and on the doorpost of every living room within the home --- this of course excludes lavatories, bathrooms, storerooms and stables. It is also customary to place mezuzot at the entrances to synagogues and public buildings, including all government offices in Israel."

"In Israel a mezuzah must be put up immediately when a house is occupied by a Jew --- outside Israel after the householder has lived in the house for 30 days. If the house is later sold to Jews, the mezuzot must be left on the doorposts. Today the mezuzah represents one of Judaism's most widely observed ceremonial commandments." (Encyclopedia Judaica Jr.)

The following quote comes from the Old Testament Suplemental Study Guide, 2002 by Daniel Rona: The term "anoint thine eyes" is close to the biblical expression of keeping God's word in front of you at all times. Jews remind themselves of this by binding leather phylacteries (Tfillin) on the arm and forehead as well as on all Jewish doorposts (Mezuzah). These are the words in the 'Mezuzah' and in the 'Tfillin':

"Hear, O Israel: The LORD our God is one LORD:
And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.
And thou shalt write them upon the posts of thy house, and on thy gates. (Deuteronomy 6:4-9)

It is a strong Jewish custom for men to bind "Tfillin" on the arm (close to the heart) and on the forehead as well as on all gates and doorposts of their buildings. Keeping the word of the Lord before our eyes at all times is repeated in the dedication of the Kirtland Temple, a dedication well fit for our homes as well:

"And that this house may be a house of prayer, a house of fasting, a house of faith, a house of glory and of God, even thy house;
That all the incomings of thy people, into this house, may be in the name of the Lord;
That all their outgoings from this house may be in the name of the Lord;  
And that all their salutations may be in the name of the Lord, with holy hands, uplifted to the Most High;" (D. & C. 109:16-19)

One can say that Latter-day Saints are instructed to keep a spiritual Mezuzah on their doorposts and spiritual Tfillin on their foreheads and arms, close to their heart. A spirit of blessing and praising the Lord should be in every salutation and handshake.

Did You Know?
The symbol of Israel and Jewish identity is a candelabrum dating to ancient Temple times. Known as a Menorah, it has seven lights.

". . . Carried by the Israelites through the wilderness of Sinai . . . God showed Moses the prototype of the menorah when He handed down the Torah on Mount Sinai: from the central shaft of the menorah six branches, three on either side, curved upwards, making seven branches in all; it was carved from one solid piece of gold. It was a sacred object to be used only in the Tabernacle and later in the Temple, and no imitation was permitted. The special candle holder used on Hanukkah is a hanukkiyyah and not a menorah --- it has eight branches. (Most Hanukkah lamps have a fitting for a ninth light known as the shammash (servant), which is used to light the others. The eight lights stand in a straight row but the shammash has a place apart to indicate that it is not one of the lights of the (hanukkiyyah)."

"The original menorah was 18 handbreadths high and burned in the Tabernacle as a perpetual light. When Solomon built the Temple in Jerusalem, he placed ten golden menorot (plural for menorah) inside it, probably in addition to the menorah of Moses. Both these and the original menorah were destroyed completely when the First Temple was desecrated in 586 B.C.E. The returning Babylonian exiles rebuilt the Temple in 516 B.C.E. and, following the custom of the Tabernacle, made a single menorah according to the descriptions of Exodus (25:31--40 and 37:17--24). In 169 B.C.E. it was removed by Antiochus Epiphanes (the king in the Hanukkah story); Judah Maccabee replaced it after the cleansing of the Temple. With the final destruction of the Temple by the Romans under Titus in 70 C.E., the menorah was seized and probably carried in the triumphal procession through Rome. There is no definite information as to the fate of the menorah after this time, but it is certain that it did not exist later than 1204."

"After the victory of Titus, the symbol of the menorah was preserved by the Jewish people. During the Middle Ages it was used to illuminate manuscripts. Kabbalists (Jewish mystics) took it as a representation of the sefirot (emanations of God). Today the menorah remains a familiar symbol . . . the large carved menorah of Benno Elkan stands outside the Knesset building."

"Oil was the basic fuel in biblical times, and was used not only for ordinary lamps but also for the Menorah in the Temple which burned continuously. The destruction of its oil supply by the Syrians in the second century B.C.E. and the subsequent discovery of one portion of oil which lasted for eight days is the basis of the Hanukkah celebration. The oil used in the Temple had to be ritually pure, which meant it had to be prepared and stored in a special way."

"Numerous oil lamps in all shapes and sizes have been recovered from archaeological excavations in the Middle East, attesting to their frequent usage in ancient times. Many of these lamps were used as Sabbath lights and Hanukkah menorot and are therefore decorated with religious symbols and Hebrew writing." (Encyclopedia Judaica Jr.)

The following quote comes from the Old Testament Supplemental Study Guide, 2002 by Daniel Rona:

As David wrote the Psalm indicating that the Lord is his light (Psalms 27:1), he must have known that the ark contained a special menorah, a light with seven candles or wicks. That symbol is now the official seal of the State of Israel. It is a chiasmus; the first and the last candles or lights are connected at the base. Likewise, the second and six, and third and fifth are connected and the center light is the main light. Could that have represented the Lord? After all, he should be the center of our attention. He is the "Light of our Lives."

Did You Know?
The flag of Israel has a nationalistic symbol dating only to the seventeenth century. It is known as a Magen David and has two intertwined triangles making six points.

The first known flags of the Jewish nation were those carried by the Israelites during their march through the desert on their way to the Land of Israel. Each of the twelve tribes had its own flag with its own symbol. The color of each flag was the same as the color of the precious stone which represented the tribe in Aaron's breastplate."

"When the Jews were scattered throughout the world and had no state or army, they had little uses for flags. In the late Middle Ages, however, flags were occasionally awarded to individual Jews or communities by secular rulers. The community of Prague, for example, displayed a flag with a six pointed star, later to be known as the Shield of David (Magen David)."

"The Magen David became a recognized Jewish symbol in the middle of the 17th century. The heads of the Jewish communities of Prague and Vienna used it and aristocratic Jewish families of Rothschild and Montefiore included it in their family coats-of-arms. The early Zionist societies used it as a national emblem, generally with the word ziyyon (Zion) on it."

"The flag of Zionism was first created by David Wolfsohn. He took the stripes from the tallith, which was, he pointed out, the traditional flag of the Jewish people, and added the Magen David in the center."

"In 1933 the 18th Zionist Congress decided that "by long tradition, the blue and white flag is the flag of the Zionist Organization and the Jewish people."

"Soon after the State of Israel was proclaimed in 1948, this flag, with two horizontal blue stripes against a white background and a Shield of David in the middle, was adopted as the national flag." (Encyclopedia Judaica Jr.)

The following quotes comes from the Old Testament Supplemental Study Guide 2002 by Daniel Rona:

There are symbols in modern Judaism that purportedly date back to David's and Solomon's times. One of the most popular is known by non-Jews as The Star of David. Those of the House of Israel call it the Magen David, the sign or shield of David.

"MAGEN DAVID ("Shield of David"), the six-pointed star, has become the generally accepted emblem of the Jewish people. Tradition tells us that King David wore a Magen David on his shield, and that King Solomon had the symbol inscribed on his ring in place of the name of God to give him dominion over demons. In spite of its long history, it is however only recently that the Magen David has become an exclusively Jewish symbol."

"During the early Middle Ages, Christians decorated their churches and cathedrals with the Magen David. For Muslims it was a magical sign; in Arabic sources the Magen David was also known as the "seal of Solomon" and this alternative name was taken over by Jewish groups as well." (Encyclopedia Judaica Jr.)

The Magen David is always shown as two triangles, interwoven. One possible explanation is that the two triangles represent a characterization of the Urim and Thummim. According to statements attributed to Joseph Smith, the Urim and Thummim were two triangular stones connected by a silver bow. One pointed up, the other pointed down. Superimposed they make a fascinating Magen David!

According to a paper given at Hebrew University by John Tvedtnes, now Senior Researcher at FARMS (BYU), the words Urim and Thummim may come from Egyptian words similar to "RMMM" and "TMMM," one meaning yes or act upon it (positive), the other a more negative meaning (leave it alone).

Since the Urim and Thummin were revelatory tools, it is possible that they represent or operate on a simple principle of revelation. The answer is yes or no.

"But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right." (D. & C. 9:8)

As popular as the Magen David is, the official symbol of the State of Israel is the seven-branched Menorah."

The following quotes come from the New Testament Supplemental Study Guide 2003 by Daniel Rona:

The artistic renditions of the "Magen David" (Star of David) on the synagogue have a noteworthy exception. There are two of these at Capernaum. One of them is straight up; the other (like most of these symbols everywhere else), are at a slight right slant. The fact that the symbol is slanted denotes the destruction of the temple. The one at Capernaum and a few others that are straight seems to indicate that they were carved while the temple was still standing.

I see the Lord's people as a "temple society," a "Zion," with eleven parts of the camp on the outside circle. Each tribe had stakes with banners (flags) identifying their location. They circled one tribe, the priestly Levites, who made a ring around the Lord's "presence," his tabernacle. The tabernacle, the "Holy of Holies" and center part of the camp of Israel, was likewise identified by stakes that were draped with curtains because of its very holy and high priestly state.

The following quotes come from the Old Testament Supplemental Study Guide 2002 by Daniel Rona:

Is it possible that the areas of responsibility and assigned living were "staked" out, that there were stakes, or standards that identified the living areas?

"The Lord spoke to Moses and Aaron saying "The Israelites shall camp each with his standard under the banners of their ancestral house" (Numbers 2:2). The standards borne by the 12 tribes served the same purpose as heraldic devices. Their colors and emblems were: Reuben red; emblem mandrakes. Simeon green; emblem the town of Shechem. Levi white, black and red; emblem the Urim and Thummim (Deuteronomy 33:9). Judah azure; emblem a lion. Issachar black; emblem a strong- boned ass or sun and moon. Zebulun white; emblem a ship. Dan sapphire; emblem a tent or a lion. Naphtali rose; emblem a hind. Asher aquamarine; emblem an olive-tree. Ephraim and Manasseh black, embroidered with a picture of Egypt; emblem: Ephraim, a bullock and Manasseh, a wild ox. Benjamin 12 colors; emblem a wolf." (Encyclopedia Judaica Jr.)

In the ancient days, the inner two courtyards were draped or had curtains draped between the stakes or poles and cords so that the sacredness and dignity of the priestly area and the Lord's habitation were maintained.

"Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken." (Isaiah 33:20)

Did You Know?
The plate used at Passover also hangs on a wall in the direction of Jerusalem. It is known as a Seder Plate and has indentations for certain Biblical foods.

"The seven-day deliverance feast of Passover is called the "Seder." It is one of the most important and festive holidays in Judaism. Celebrated on the first full moon after the first day of spring, the first day is a "high day" and is treated as a Sabbath. The day before Passover is sometimes referred to as the first day of the feast of unleavened bread. It is the preparation day when all leavened products (hametz) are removed from the home. Certain foods are prepared to be eaten in a ritual and festive manner. They are placed on a Seder plate along with unleavened bread called mazzah." (Daniel Rona - Old Testament Supplental Study Guide 2002 - Page 28)

"When all hametz has been removed, and the mazzah has been prepared, the seder may begin. The basis for observing the seder is found in the Book of Exodus (13:8) ". . . and you shall explain to your son on that day, it is because of what the Lord did for me when I went free from Egypt." The seder (which takes place after sunset on the night which begins the 15th of Nisan; the Hebrew word means "order") is the way in which each family explains to its young (or even to its aged and learned) the history and the meaning of the Exodus from Egypt. It is a festive meal . . . enhanced by the presence of symbolic foods, each designating an aspect of Israel's age-old struggle for freedom. The story of Passover and the explanation of the symbolic foods, are found in a book called the Haggadah which is read during the seder."

"Even before the meal begins, special symbolic acts are undertaken. Thus, on each seder table there is a special plate containing: three pieces of mazzah (the first two symbolizing the two loaves of bread usually eaten on Sabbath and holy days, the third piece symbolizing the special mazzah which we are commanded to eat on Passover), a shank bone (symbolizing the sacrificial lamb slaughtered at the time of the Exodus), a roasted egg (symbolizing the "festive" offering brought on Passover when the Temple stood), maror, a bitter herb, usually the horseradish root, and haroset, a relish usually made of fruit, nuts, spices and wine, which is eaten with the maror. The seder, as other festive meals, begins with the kiddush. Then, a series of unusual steps are undertaken: 1) the wine is consumed when sitting and reclining on the left side; 2) the leader of the seder washes his hands, but does not recite a blessing; 3) everyone present "dips" a vegetable (lettuce, parsley or potato) into salt water, recites a blessing and eats it; 4) the middle mazzah is divided in two, the larger section is "hidden" away (afikoman) to be eaten at the end of the meal."

"The major purpose of the seder is not only to instruct, but also to enable each participant to "see himself as though he himself was going out of Egyptian slavery."

"All the symbols of the seder are designed to dramatize this goal. Everything is consumed while reclining because, in ancient times, free men ate that way. The mazzah is eaten because it symbolizes both the "bread of affliction which our forefathers ate in Egypt" (Deuteronomy 16:3) and the bread which was baked in great haste as the people hurried to freedom (Exodus 12:34--39). The herbs (maror) are a dramatic reminder of the bitterness of slavery; the haroset reminds one of the bricks and mortar used by our forefathers in Egypt; the salt water is interpreted to mean the tears they shed, and the green vegetable which is dipped into it at the beginning of the seder is made to symbolize the hope associated with spring. Finally the "sandwich" of mazzah and maror eaten near the end of the seder reminds one of the Temple in Jerusalem and the hope that it will soon be rebuilt." (Encyclopedia Judaica Jr.)

The following quotes come from the Old Testament Supplemental Study Guide 2002 by Daniel Rona:

Passover is to remember "rising" quickly and being delivered from Egyptian slavery. It is a symbol of a future "rising" or deliverance that would be even greater than the first Passover. Jesus was born during Passover. There was no spring month of April when Jesus was born. According to the biblical calendar, Passover always occurs at the first full moon after the first day of spring. April 6, 1830, the date the Church of Jesus Christ of Latter-day Saints was organized in the biblical calendar, was also the Passover that year!

". . . being one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh . . ." (Doctrine & Covenants 20:1)

"The Deliverer was born at the season celebrating the deliverance of Israel from Egypt and celebrating an expectation of an even greater deliverance. The two deliverances are linked by a journey of time through two millennia."

The present Jewish Passover feast is, in fact, an annual event to remember Israel's deliverance. In a religious Jewish home, a weekly reminder of the first Passover is done with a "Kiddush." The master of the house always pours the wine with an appropriate blessing, sips first, followed by everyone else sipping the wine. He breaks a piece of bread and after the appropriate blessing, eats the first piece with everyone following his example. The prayers said include a promise that in the future another deliverance would occur greater than the first Passover.

Weekly, Latter-day Saints take a "sacrament" that consists of bread that is broken, blessed and the presiding Elder partakes first, then water (nowadays, water instead of wine) is blessed. Again the presiding authority partakes first and then everyone follows. This is done in "remembrance" of the greater deliverance provided by the Savior's atonement.

It should be considered that symbolically, the Jews take wine and bread in anticipation of a greater deliverance while Christians take bread and wine in remembrance of that great deliverance . . . a chiasmas - with the Savior's atonement in the middle.

Also to Enlighten Your Understanding of the
Joseph/Judah Connection:

• ISRAEL REVEALED, This exceptional book bridges the miracles of the New Testament with the sacred symbolism of the Old Testament through Daniel Rona's LDS/Jewish insights and Don O. Thorpe's stunning photography.

• OLD TESTAMENT SUPPLEMENT, This 2002 manual by Daniel Rona teaches the Messianic meanings supporting the doctrine, people, places, and events of ancient Israel.

• NEW TESTAMENT SUPPLEMENT, This 2003 manual by Daniel Rona reveals unique Jewish perspectives that detail the prophetic fulfillment of the Lord's teachings and atonement; given first to the Jews, enabling them to teach the Gospel to the Gentiles.

• TV-MINI-SERIES VIDEOS, They are the first step in fulfilling your lifetime passion of experiencing the Hoy Land . . . sensing what it must have been like anciently as the Savior taught at the Mt. of Beatitudes, the Galilee, the Mt. of Olives and beloved Jerusalem; presented by Daniel Rona.

• SEVEN CD'S & AUDIO CASSETTES, These live recordings of the Holy Land touring experience with Daniel Rona transport you to the feet of ancient prophets allowing you to walk in the footprints of the Savior.

• THREE UNIQUE TOURING EXPERIENCES , Retrace the Footprints of the Savior in the Holy Lands of Israel, New Testament Turkey, and the Book of Mormon Lands of Central America with the unique LDS/Jewish insights of Daniel Rona.

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