Tzitzit / Fringes / Tassels — What Should They Look Like?

We see the command for the Tassels (or “Fringes”) in Numbers/Bemidbar 15:38-40 and in Deuteronomy/Debarim 22:12.

Now when people do this command, they generally copy the Jewish practice, which results in something which looks like this:

There is generally a pattern done to bind a certain number of windings in blue to numerically write out YHWH’s name, and the remaining cord is left to hang. As much of a sign of one’s love for YHWH it may be to wish to do this, it is a true sign of love for YHWH to do what He said, for there is greater meaning in His commands than our traditions. In the Hebrew text, we can look at the words used to describe the fringe and its design.

Numbers 15:38-40
The word translated as “Fringe” is ציצת “Tsitsit” and comes from the word ציצ “Tsits”, which means “Flower, bloom, or wing”, which makes ציצת to mean “a flower-like or wing-like semblance” Additionally, this word can be written as ציצית, which means “little flower” or “little wing”.

Now in Deuteronomy 22:12 we see the word “tassels” is translated from the word “גדלים” which is plural for גדל which means “Braid, enlarge, lengthen, twist, grow” So גדלים means to make multiple braids, twists, lengths, extensions, etc.

If we are to follow the commands of YHWH, we should end up with a puffy, flower-like thing, or wing like spread which is bound to a braid with blue in it, which dangles from the clothing.

Examples of Scriptural Tassels

Floral end of a blue and white braided tassel


Full array of blue and white fringes (which each hang from individual braids)


 These tassels are along the whole hem, as well as on the borders girdle, from which also hangs long cords with floral fluffs.
Tassels can be seen by the ankles of the two people on the right (The Assyrian on the left can be seen with an exaggerated wing version, as the Turah was once given to all mankind by YHWH, and so all mankind had various memories of the Turah of his Creator) 
Here we see garments which have all the lapels and bottom hems lined with small fringes

There is no set number to how many tassels one should have. Just because people make only four (as to the four corners) does not mean there are only to be four, as they are supposed to be on the extremity of ones clothes (four corners), and they very well can be made to surround the entirety of ones garment, and well as line the sleeves and lapels, etc. They do not have to have white in them; the only requirement is blue. They do not have to be extremely long, nor do they have to be any particular length; only, they should be extensions.

However, the floral/winglike nature is important to retain, as is the braid, along with the blue, for these are all reminders of YHWH: The flowers are as the flowers of the lamp-stand, and the almond flower which blossomed from Aharon’s staff, and are to remind us of our fleeting nature, as the flowers of they field. The wing-like nature is to remind us of the heavenly beings, YHWH’s heavenly servants, which bear their wings, and are the agents of YHWH’s work on earth (see 1 Enoch for great detail on this). The braids are as the braiding of the hair for the Nazarite (which are left to go wild and grow large and long). The blue is to remind us of the Sapphire, the stone of YHWH’s throne, the rod of Adam, and likely the stone tablets which the commands were once written on (The hebrew word for Sapphire is, in fact, ספיר or “Sephyir” which is derived from the word ספר “sepher” which means “write, document, inscribe”, and thus makes the word ספיר “Sephyir” to mean something along the lines of something written upon, or that which incurs the action of writing, etc. making the sapphire stone the “stone of writing”). As well, these tassels must be worn at all times when wearing clothes and not only in the form of a temporary prayer shawl for dispersed “spiritual” moments of the day. And women must wear them, too. Nowhere does YAH say this command is only for men.

Albeit one may say that this is being too legalistic: claiming that the fringes must be made in such a manner as what has been described—we must remember: we cannot simply look at the simple English translations “fringes” and “tassels” and assume that what the Jewish people are doing must be the correct way. We must know what YHWH’s own explicit instructions were in His Turah, not man’s actions. And though it may seem that of all commandments to study into the proper way of doing, the fringes should be left important and let worthy of attention; still we must remember that it was the very disdain for this seemingly trivial and absurd commandment of fluffy, braided, blue-lined fringes which got a man named Korah, and his family, swallowed alive into a portal to Sheol, for he too believed that this was silly and deserved no attention (Numbers 16:1-40).

However, the truth is, this command is severely important to do truly as YHWH commanded, because it was to be a sign for us to remember his commandments, to do them all as He commanded. So what does it say of our spirit if we refuse to properly follow the command which was to physically represent our proper conscious devotion to the following of YHWH? If we say we do not care about how to follow this command according to YHWH’s words, then essentially, we say so of all of the Turah.

Torah Study 1.2 Exodus/Shemoth 20:22-26

Continuing our weekly study of the Turah, breaking down each chapter to have a deeper understanding of the Turah of our Creator YHWH. As usual, we will study both the Masoretic Text, and the Greek Septuagint (LXX).

Verses 22-23 — What not to Serve or Seek

And YHWH said to Mosheh, “Say this to the children of Y’shral: ‘You yourselves have seen that I have spoken to you from the heavens. You do not make besides me mighty ones of silver, and you do not make mighty ones of gold for yourselves.'” (Masoretic)(TS2009)

And [YHWH] said to Moses, “Thus shalt thou say to the house of Jacob, and thou shalt report to the children of Israel, ‘Ye have seen that I have spoken to you from heaven. Ye shall not make to yourselves gods of silver, and gods of gold ye shall not make to yourselves. (LXX)

Who are the Children of Y’shral? 

Here we have a clear distinction between the Masoretic text and the Septuagint, and this is in v. 22, with the mention of the house of Jacob (or, Yakub)  in the Septuagint, where it is absent in the Masoretic.
In Greek, the word here for house is οικος (Oikos) which means “House: as in a place or dwelling and/or a family (which would reside in such a house)” These two definitions can exist separately, or together, and in this case it is speaking about the family line which came from Yakub, as this idea of a “house” being a family is also an Eberyeh (Hebrew) concept. Yakub is the paternal lineage—the bloodline from which the blood of the twelve tribes comes from. Israel (Y’shral) however, is a different group, and this is understood by the renaming of Yakub in Genesis/Bereshith 32, where Yakub wrestles with the temporarily incarnated YHWH. Y’shral is the people group who is “upright, righteous before Al (YHWH)” and who are “made straight by Al” and will “rule with Al” (⇒click this link for our article on the meaning of Y’shral’s name⇐) These people of Y’shral are not all of the blood of Yakub; and yet, not all of the people who are of the blood of Yakub are going to be Y’shral. Think in Eberyeh: can you be “upright and righteous” before YHWH if you do not obey His commandments? No, so you cannot be Y’shral if you do not obey His commandments. But can you be of the house of Yakub if you do not obey YHWH’s commands? Yes, because no matter what, you cannot change who you were descended from.


Another important point that is the cause of much disobedience to YHWH by women, and the reason of false instruction by men from interpretations of when YHWH says: “speak to the children of Israel“. Because the word here for “children” is בנ “ben”, the assertion is that this masculine word does not address women, as the word is masculine, and has a feminine counterpart, בת “beth”, which typically means “daughter”, therefore making “ben” sons. However, the word “ben” is also used with great frequency to simply describes descendants of a people, and in fact the word is also the root of  בנה “benah” which means “to build up”. So it is not just the male children of Y’shral that are addressed, but rather all the descendants of Y’shral, and furthermore, all the people built up from Y’shral.
This is paralleled in the Greek Septuagint text, as the “children of Y’shral” is written “υιοις Ισραηλ” with “υιοις” literally being “sons of”, yet this same Greek word was used by the Greeks to define the same concept shared by Eberyim: that of general building of a name, a people, etc. through descendants, which was recognized through sons, but not therefore reckoning only the sons as descendants.
If it were the case that These addresses were only for the males, then a woman could eat whatever things she desired, extort or rob their neighbor, drink blood, sacrifice her children to other mighty ones (by killing them or dedicating them to service), etc. Anywhere where YHWH addresses: “speak to the children (בנ ben) of Y’shral”, then a woman, by this fallacious logic, would not have to listen to these commands. This is a great evil, to ignore YHWH’s commands, for they were given not just to the males of Yakub, but to those who are of the building of the house of Y’shral, both man and woman.


Now, we see YAH say “you yourselves have seen that I have spoken to you from the heavens”. The word here for “seen” is ראה “Rahah” which means not only to see with eyes, but “to take notice of, perceive, witness, encounter, know, etc.” For those of us who have been reborn spiritually, we now know YHWH, and this awakening He has given us is akin to Him saying that we “have seen Him speak from Heaven”. YAH spoke to us through His spirit, and has enlightened us. We have witnessed His workings in our lives. We have seen His works. Therefore, having been revealed the truth of YHWH through His spirit, it would be a great error to then turn and make mighty ones  of silver and gold. This word for “mighty ones” is “אלֹהי” which in the masoretic text is missing a letter, and should sound as “Aluhahyeh” and means “your strength/strong one”. These “strong ones” are not to be silver or gold.

In the language of the Eberyim, silver is כספ “keseph” meaning “silver, money, wages, price” and also “greed, lust, desire” and “longing fear (for such things as money, things, being provided for, etc.)” The word כספ is also rooted in כס, “Kes” which is “a throne, plush cushion, fine plump seat” and this word spawns all forms of words for luxuries and comforts. This gives greater understanding to Yahushwa’s parallel to Turah when he said his famous statements about worrying about our lives, and that we cannot serve YAH and money, (Matthew/Mattithyahu chapter 6) and as well made many similar statements.  And as well, when he told us to pray “give us this day our daily bread” meaning that we should seek for YHWH to give us what he will to sustain us, when meanwhile the spiritual things are more important. YHWH is not saying in the Turah only to not make a silver statue and worship it (though this could be understood) but rather, in a deeper, truer sense, to not make our strength and our mighty one to be money and luxuries and desires for things, and to not have the longing fear for these things be our mighty one, for we have perceived YHWH. We have taken notice of Him, and now we are to fully trust in the living Aluah.


As for making our “strength or strong one” of gold: this word is זהב Zahb, literally meaning “shimmering, gold, attractive (like gold is attractive)” and is related to other words of brilliance, and is rooted in the word זה “Zah” which, among its meanings, is : “this or that, thus and such, another, these others”. So does YAH not want us to make statues of gold? Albeit He does not want us to do that, He was also (and more-so) saying that he does not want us to make our strength nor our mighty one to be the shimmering things, the gilded things that we see with our eyes, which see and think “Ooh! Pretty!”. Whereas silver is attributed to more existential gains, greed and lust, for comforts and money; gold is representing even more lavish and grandiose things, which seep to be especially shining and appealing. As this word for gold is similar to זֹהר or זוהר “Zohar” it is fair to understand various religious philosophies of so-called “enlightenment” to be glittering golden things that seem very appealing, yet are not to be served, because they are rooted in nothing but lies and demonic forces. We are not to abandon YHWH and His promises to us, which he clearly revealed to us, and we noticed it (ראה rahah), so as to follow vain things of “glimmering appeal”. Its interesting that the phrase “all that glitters is not gold” is so popular in secular society, seeing as how this saying has two meanings: the scriptural one being that the metal called gold is not the only thing that the word זהב describes. As much as many people abide by the secular principal of “all that glitters is not gold”, they are not aware that they are led to chase down much “gold” as their life’s service. Let’s not make that choice. Lets stick with YHWH, and be strong.

Verses 24-26 — How to Approach YHWH, and His Pleasing Sacrifice

“Make a slaughter-place of earth for me, and you shall slaughter on it your ascending offerings and your peace offerings, your sheep and your cattle. In every place where I cause My name to be remembered I shall come to you and bless you. And if you make Me a slaughter-place of stone, do not build it of cut stone, for if you use your chisel on it, you have profaned it. Nor do you go up by steps to my slaughter-place, lest your nakedness be exposed on it.” (Masoretic) (TS2009)

“You shall make to me an altar of earth; and upon it you shall sacrifice your whole burnt-offerings, and your peace-offerings, and your sheep and your calves in every place, where I shall record My name; and I will come to you and bless you. And if you should make to me an altar of stones, you shall not build them hewn stones; for you have lifted your tool upon them, and they are defiled. You shall not go up to my altar by steps, that you might not uncover your nakedness upon it.” (LXX)

The Altar and its Offering

Here we begin with being told to make a slaughter-place of earth, (this being for the time in the wilderness without the temple to YHWH) If we look at the Hebrew for this, things become more profound.  Here the Hebrew reads: מזבח אדמה תעשה-לי.

we have:
מזבח-Mezbech: “altar” however, literally it means “from slaughter/ from offering
אדמה-Adamah: Red earth/dirt/soil
תעשה-Thwashah: “you will make/commit/do”
לי-ley: To me/for me/ belonging to me
An interesting note: the letter א (Aleph) also serves as a prefix for the word “I” (such as אהיה : I (א) Am Existent (היה). The Hebrew word דם (Dam) means blood. A-Dam means I/blood or I bleed/I have blood. As well, Dam means guilt, thus, I am guilt/guilty. דמה (Damah) means “compare/liken/consider” Thus, adamah means I like/compare/consider, or “I am a likeness/comparison”
As well, the hebrew character Aleph symbolically represents strength, making Adam “Strong blood”
Now we know Yahushwa was called the son of Adam, and that through him we lose our identity as the first man, and become the second man (1 Corinthians 15:45-48), and that Yahushwa said we must be reborn as new beings (John chapter 3) and that we must lose our lives to find life (Matthew 16:25, Luke 9:24).
So it seems as though YHWH was declaring what would happen to Yahushwa, and as well what should happen to us, through this command. And it is upon this “altar” that we are told to make “ascending offerings (עלותיך)” and Peace offerings (שלמיך)”.
These are, in Hebrew:
עלותיך-weluthyek: ascents/ascending/increase/lay up/store up/burn/offer/exalt, etc. (all plural and possessive)

שלמיך-shelemyek: peace/thanks/rest/kindness/friendliness/goodwill/perfection/completion/finish (All plural and possessive)

These are the two things which are “from the slaughter/offering”. The nature of the slaughter place being defined as an article which brings “something from what is slaughtered” rather than being “a place for putting slaughters” denotes the active nature of YHWH, for it is not merely a lifeless slaughter-place, but rather something that brings things from it. This is the importance of the next part of the selection, in which YHWH commands us not to build them of hewn stones, as this would imply us doing work with our own hands to make the place from which YAH sends FROM, so as to make it better. But meanwhile, YHWH has provided plenty of rocks and dirt lying around, formed by Him and not by us. Therefore, let us use what YHWH has fashioned, rather than what we choose to fashion of our own hearts, and then, as YHWH says:

“In every place In every place where I cause My name (אשם)to be remembered (אזכיר) I shall come to you and bless you.”

אשם-ashem: my name/nature/character/appellation/individuality/honor

אזכיר-azeke’yer: I cause to be remembered/considered/contemplated/though upon/ burn incense (to)/brought to mind

ברכתיך-barakthyek: I will bestow on you multiple blessings/kneeling/congratulations/good things

“I call upon you therefore, brothers, through the compassion of Aluhayim, to present your bodies as a living offering—set apart, well pleasing to Aluhayim—your reasonable worship.” (Romans 12:1)

YHWH told us how to begin to do this in His Turah, in the very beginning of His giving of the commands, and we must keep studying it deeply so that we may be such acceptable “living sacrifices” or “offerings” to YHWH, and the way to this is through spiritual rebirth, for a man or woman who is solely minded in flesh and blood has not offered that worldly mind away as a sacrifice, and therefore has not received from the offering the gifts which YHWH promised. This promise was fulfilled through Yahushwa (fulfilled meaning brought to its perfection, the place where it was always meant to be, and where it is greatest; it does not mean finished and done away with).

Animals of the Offering

We are told to offer on this “altar” cattle (בכר) and sheep (צאנ).

בכר-bakar: “large plow animal, also inspect/inquire/search out/ admire/ break forth/ spread out [hence, ‘plow’]”
צאנ-Tsaan: “sheep, also go out/seek/go to and fro/go about/ (amble and search and wander, looking for the guide, as a sheep does)”

These are the things which go upon the slaughter place. This is what must be in our spirit: this nature; a nature seeking to find YHWH, with our life’s purpose to seek YHWH and find Him. By this we receive from the “slaughter”.
Yahushwa said, “For everyone who asks, receives; and he who seeks finds, and to him who knocks it shall be opened.” (Matthew 7:8).

How not to Approach YHWH

Finally, this chapter is closed with YHWH telling us not to go up to his slaughter place by “stairs”, or else our nakedness would be exposed.

The word for stairs is: מעלת-mwaleth, and means: “from elevation, traveling up, as in a hill,   high degree, journeying upward, coming to glory (all of these plural)” and as well, has relation to “treachery, sin, secrecy, covertly, sneakily (all of these plural)”
So if we approach YHWH’s altar as a “sacrifice” to Him, it must not be in these ways, or we will certainly have our nakedness exposed as we proceed. Having ones privates exposed is especially shameful, and if we try to approach YHWH in the manners which were described as “stairs”, then at some point along the way, we will be humiliated.
No, YHWH seeks for his servants who dedicate themselves to Him to approach him with humility.
“Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5)
“YHWH resists the proud, but shows favor to the humble (Proverbs 3:34)

So these are the things which YHWH told Mosheh as soon as he entered the cloud. Let us meditate on these things as we seek YHWH, and continue to study the Turah, and seek out wisdom and truth and understanding. YAH, YHWH be praised for His great and unending wisdom! Have a blessed Shabbath!

Eating According to the Word of YHWH Part 1–Basic Organisms

It may seem like YAH’s commands about what to eat are pretty basic: obviously no bacon, catfish, clams, squirrel, etc. However, some do not grasp the depth of YHWH’s food instructions, and often so as to continue enjoying eating things they are not meant to eat. I am not saying they are consciously making the decision to sin, but rather that they are not well-instructed enough to know what they are doing, and are likely subconsciously ignoring instruction or forsaking researching more.

Here we will discuss some basic organisms that YAH has told us not to eat, which are things many Turah-keepers still eat, and some teach that we can eat.


People will try to claim this is a plant. It is not. Although we here at Scrips n’ Foil generally do not back the claims of secular “scientists”, it is pertinent to reference them here, as they do mix truth with lies. Scientists will tell you that seaweed is not a plant, but rather, a sort of colony of photosynthetic bacteria-like organisms. Now whatever details they go into with their esoteric language about each species, their mechanics, etc., is not as important as the fact that they are not plants. They do not act like plants, they do not grow in the same medium as plants, their “leaves” are not even always the same color as plants, for they are often orange, brown, or red always, and not just in the fall. They do not reproduce like plants (via seeds [Gen. 1:29]).
Now,  let us look into Leviticus/Wayyiqra 11, where YAH elaborates on what organisms to eat, and what not to eat:

9) These you do eat of all that are in the waters: any one that has fins and scales in the waters, in the seas or in the rivers, that you do eat. 10) But all that have not fins and scales in the seas and in rivers, and all that move in the waters or any living being which is in the waters, they are an abomination to you. (Lev/Way 11:9-10)

“Any living being” in Hebrew is: מכל נפש ההיה or Makal Nephesh haHayah which is literally:

מכל: from all
נפש: spirits/beings
ההיה: the life-force/existence

so: “from all of” “the living/existing” “spirits/beings”.

There is no mention of things looking specifically like animals; simply all things which live and bear life. If it can die, it has a נפש “nephesh” which will breath its last, and then be blown away. That which cannot die has no nephesh, yet man only eats that with nephesh anyway.

Seaweed lives; it is a living being, and it is in the waters. This is undeniable. Plants live on the earth (ground), and these YHWH has given us an abundance to eat, from delicious fruits, hearty vegetables, and flavorful herbs and spices! We have such an abundance of terrestrial culinary treasures because YAH made us of the ground itself, and made us to dwell on this land. We are not made for the ocean, and so YHWH severely restricted our water-based diet. But to look upon the seas, rivers and ponds and be sorrowful for not being able to eat most of what is in there is not good in the eyes of YHWH, for we are lusting for that of the waters, when behind our backs is a plethora of food treasures on the dry land. When YHWH provides us with foods, and we are unhappy with it and want more than that, He does not look upon us with pity; He looks upon us as ungrateful, and the children of Yakub learned of this during the Exodus, when they sought more than the life-sustaining foodstuff which YAH dropped on them continually (Numbers/Bemidbar chapter 11).
Yes things like sushi are delicious, and many other delicious things contain seaweed. This does not mean we should eat them. Just because bacon smells good and tastes good does not mean we should eat it. This rule applies for all things YAH said not to eat.

Along with seaweed, this applies to corals and sponges, as they too are living beings in the waters. The same rules apply to all of these as do other things in the waters, including their dead carcasses. Albeit we are not likely to want to eat a coral or a sponge, we should not be using their bodies for everyday things such as jewelry and cleaning objects (though we really should not wear any jewelry). But, just as one would be averse to eating a sponge or a coral, so should one be regarding seaweed.



Mushrooms are not food! Though the only instruction for this comes from Genesis 1:29, this does not mean it is not in the Turah, for Genesis is part of the Turah!

“See, I have given you every plant that yields seed on the face of the all the earth, and every tree whose fruit yields seed, to you it is for food.”  (Gen 1:29)

Now let us consider the nature of the mushroom.
1) No seeds, only spores. the spores of one parent mushroom burst out of the mushroom and mate with each other, creating new mushrooms. One of the characteristics about fungi that makes them different from plants is that they are incredibly infectious, with thousands of them having no problem all landing and growing in one spot, for they are in fact usually colonies. Plants, however generally have more struggle for competition in an environment.
2) No leaves. This is apparent, and does not warrant more elaboration
3) Mushrooms live off darkness, dampness, and other putrefying conditions, and for a very important reason: they live off of death! Other such things that thrive on death and decay are pigs, vultures, rats, catfish, shrimp, millepedes, pill bugs, worms, all of which are abominable things to eat. Death is a regrettable and unclean thing, and we who follow YHWH should avoid it as much as we can, and that includes not eating things whose primary food source is so close to long-dead matter. To eat the songbird that eats the worm that eats the death is one thing. But, to eat the worm that eats the death is too close to death. YAH’s people are not even to eat clean animals that were found dead already. As for mushrooms, such an organism whose job is to decompose dead things should be seen as something to avoid eating, for the being of the mushroom itself looks strange and alien.

As well, many mushrooms thrive on feces, and this is, too, an unclean matter: something that creatures such as pigs and dogs will sometimes eat.
4) Spot the Difference!

What is the difference between these two mushrooms? One is a tasty culinary mushroom; and one will kill you if you eat it, and generally you will not know you are sick to death until shortly before you will die. Mushrooms do not have a noticeable flavor variety. A grape compared to a mango compared to cucumber compared to a pumpkin—one would have to have sensory issues to not notice drastic differences in their flavors and textures. This is not so with mushrooms. Albeit some might have subtle differences, overall there is little difference in flavor or texture between most, surely not enough to make you spit one out and say “this is definitely a poisonous mushroom!”.

Not only are many mushrooms deadly, but others cause severe psychedelic/psychoactive reactions in people. These were used for various reasons, such as communicating with “spirits” (demons) and entering the spiritual plane, as well as invoking violent wrath within oneself, so as to go into battle slaughtering as many people as one could without inhibition (this was a practice of the Scandinavian vikings, who were pagan worshippers of war, and the glory of man in battle. A man was admired for how many people he could kill before being killed himself.)

Even though these things might be good-tasting, they are not things we are meant to eat, and it should be very easy to reject things we are not permitted to eat for the sake of following YHWH.

The next topic to come in the food subject will be animal misunderstandings. Until then, have a blessed day! Shalem!