בס”ד
Introduction
The purpose of this article is to explore the question of whether a non-Jew can wear a tallit (prayer shawl) during prayer, considering the relevant halachic sources. This raises questions about the significance of the tallit, the mitzvah of tzitzit, and the limitations that apply to non-Jews within Jewish tradition.
What is the Definition of a Tallit?
The commandment of the tallit is mentioned in the Torah, in Numbers 15:38-39):
| 38 ‘Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. | לח דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, וְעָשׂוּ לָהֶם צִיצִת עַל-כַּנְפֵי בִגְדֵיהֶם, לְדֹרֹתָם; וְנָתְנוּ עַל-צִיצִת הַכָּנָף, פְּתִיל תְּכֵלֶת. |
| 39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of Hashem, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; | לט וְהָיָה לָכֶם, לְצִיצִת, וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת-כָּל-מִצְוֺת ד’, וַעֲשִׂיתֶם אֹתָם; וְלֹא-תָתוּרוּ אַחֲרֵי לְבַבְכֶם, וְאַחֲרֵי עֵינֵיכֶם, אֲשֶׁר-אַתֶּם זֹנִים, אַחֲרֵיהֶם |
The tzitzit, the fringes at the corners of a garment, have both symbolic and practical meaning. The eight threads and five knots, together with the numerical value of the word “tzitzit” (600), represent the 613 commandments given to the Jewish people. The purpose of the tzitzit is for a Jew, when looking at them, to be reminded to follow the commandments and not be misled by his heart or eyes.1 2
The root of this commandment is further explained in the Sefer HaChinuch (Mitzvah 386):
“The root of the commandment is revealed in the verse: It is meant to remind us always of all the commandments of G-d. There is no better reminder in the world than wearing the seal of the Master on the clothing one always wears, since a person [always pays attention] to his clothes.”
Can Bnei Noach Fulfill Other Commandments and Thus Wear a Tallit?
The Rambam writes in Mishneh Torah (Laws of Kings, 10:11):
“We do not prevent a Noahide who wants to fulfill one of the commandments of the Torah in order to receive reward, provided that he performs it correctly.”
This statement can be understood in two ways:
- First interpretation: The commandments referred to are only those that logically or practically make sense to observe, meaning commandments that offer concrete, material benefits to the physical life of the person. The meaning of “to receive reward” in this case would refer to a material reward.
- Second interpretation: The commandments referred to are all the commandments in the Torah, except for observing Shabbat and studying the Torah (as stated in the previous law of the Rambam).
The first interpretation is followed in The Divine Code by Rabbi Moshe Weiner, based on a response by Rabbi Moshe Feinsten.
The second interpretation comes from the simple reading of the Radvaz’s commentary on the Rambam, where he states:
“And if he wants to fulfill the commandment with the thought that he is commanded (by G-d), we do not allow him to do so. Only if he performs it to receive reward as someone who is not commanded, but does it anyway.”
This opinion is supported by Sefer Mitzvot Hashem by Rabbi Ionatan Steiff.
The Radvaz adds:
“However, commandments that require holiness and purity… I am strict about it and do not allow them.”
It is important to realize that the spiritual energies invoked by the commandment of the tallit (or any other commandment) by a Jew are not invoked when a non-Jew fulfills the same commandment (see Likutei Torah, Shemini Atzeret, 83b and Reshi Chochma, Shaar halra, ch.4 ).
Use of a Tallit: Is it forbidden?
The Chatam Sofer writes (Chidushim on Talmud Shabbat 139b):
“If someone doubts whether they are Jewish or not (for example, in cases of doubt regarding conversion) and does not know whether to observe Shabbat, they should wear a tallit with tzitzit and go into public. In any case, if they are Jewish, there is no profanation of Shabbat because it is a garment. And if they are not Jewish, it is not considered a garment for them and does not appear as if they have observed Shabbat.”
From this we can see that it is not forbidden for a non-Jew to wear a Tallit. Otherwise the Chatham Sofer would have not found this solution to the problem posted.
Public vs. Private Use of a Tallit
A distinction can be made between private and public contexts:
- Private Setting: A non-Jew wearing a tallit in private is generally not prohibited, as suggested by halachic authorities like the Chatam Sofer.
- Public Setting: Wearing a tallit publicly, especially in a synagogue, risks confusion. Others might mistakenly assume the individual is Jewish or include them in a minyan, which could lead to halachic errors.3
Additionally, Jewish law prohibits giving or selling a tallit to a non-Jew, stemming from concerns mentioned in Talmud Menachot 43a.
Practical Recommendation
If a non-Jew wishes to wear a tallit during prayer, halachic sources indicate there is no outright prohibition. However, the following guidelines are advised:
- Avoid Public Confusion: Refrain from wearing a tallit in public settings to prevent misunderstandings.
- As for the blessing: this is clearly not applicable. If a non-Jew decides to wear a tallit, they should not recite the blessing, as the text itself states that the person wearing it is fulfilling a commandment.
- Focus on Intent: The intention behind wearing a tallit should not imitate Jewish practices or establish a new religious custom. Instead, non-Jews are encouraged to show reverence during prayer by wearing dignified, respectful clothing.
- Consult a Rabbi: Before adopting any Jewish practices, a Noahide should always seek guidance from a rabbi to ensure their actions align with G-d’s will.
Conclusion
While a non-jew may wear a Tallit during prayer, it is not a practice to be encouraged, even in private. To wear it in public may cause halachic and social misunderstandings.
By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber and Rabbi Tani Burton for their input and feedback
Sources and Footnotes
- ציצית = 4600 10 80 10 80 = 600 + 8 + 5= 613 ↩︎
- Shulchan Aruch Kitshur ch. 9:1 ↩︎
- A minyan is a quorum of ten Jewish adults (traditionally men in Orthodox practice, and men and women in some non-Orthodox communities) required for certain communal prayers and religious obligations in Judaism. It is considered the minimum number necessary to create a community for public worship, such as the recitation of the Kaddish or Torah reading. The practice emphasizes the communal aspect of Jewish worship and the importance of gathering together for prayer ↩︎
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