One commandment that YHWH Elohim has given us in his holy word, that is largely forgotten by many in Christianity, is to wear a special article of clothing called the Tzitzits, or Tzitziyyot. These are four tassels that we braid together, each with a central strand that is coloured blue, that we wear on the four corners of our clothing. This commandment from my Father's Torah has blessed my life as I strive to keep it, so I would like to discuss it more here and encourage the reader to pursue the blessings in their own life that come with keeping YHWH Elohim's holy Torah.
I would like us to remember what scripture says about the Bereans. I have always been inspired by what scripture says about the Bereans. I strive to follow their example, and I would encourage you to follow that example also as we study this subject.
So, I have said that there is a commandment in YHWH Elohim's Torah to wear Tziziyyot, or Tassels. Where can we learn more about this commandment?
We read this commandment in the two sections of scripture that are cited below.
We learn from these above passages of holy scripture that YHWH Elohim decrees that his covenant people are to wear tassels on the four corners of their clothing, and that there should be a chord of blue contained in these tassels. We further learn that the reason for this command is so that we have a symbol of our covenants that we can look at, which will remind us of Torah and encourage us to keep it and to not turn back towards sin. They remind us to be set-apart to our Elohim and to walk in his ways. What a beautiful thing that our Elohim has provided for us!
Everything that we read in the written word of YHWH has meaning to it. So, what could the connection be between a set of tassels and the Ivri words for blossoms and blooming? Unlike our Hellenistic way of thinking, the Ivri way of thinking is entirely concerned with the function of an object, more than with its form or appearance. This is the key to understanding the meaning at hand here. The function of blossom once it blooms upon a tree is to produce fruit for that tree. Likewise, the function of the tzitziyyot is to produce the fruits of the Set-Apart Behavior, or Torah, within the heart and thus within the life of Man. This is some beautiful symbolism that helps us to better understand and appreciate the purpose of this command from our Father.
The tzitziyyot were given to help us meditate on the teachings of YHWH throughout our day and night, and when we do so, we are like trees and will bring forth good fruit.
We wear our tzitziyyot on our hips. This is because symbolically our hips represent agency, because they are the part of our body that allows us to turn to the left or to the right when we are walking. This is why Father Ya'aqov was struck in the hip when he wrestled with Elohim and became Ya'sharel. Ya'sharel means "He who has wrestled with man and Elohim and prevailed." This placement is very meaningful because the tzitziyyot help us to remember the Torah of YHWH Elohim, and it is the act of remembering and keeping that Torah that is what gives us our agency and frees us from the slave bondage that the Satan would place us under by our sins.
There are often two sides to symbolism. The Satan binds and enslaves us with chords of bondage around our necks- which is sin. YHWH Elohim helps us with chords of guidance, or bridles, at our hips- which is Torah. Whose chords are you going to choose this day to take? The chords that bind and enslave, or the chords that guide and liberate? The chains of sin that the Satan binds us up with, or the tassels that save and bind us to YHWH Elohim? Let the reader decide for themself.
The tzitziyyot, being chords at the corner of our clothing, are fringes or in other words borders around us. These borders are at our hips, which represent agency. So this reminds us to set borders around our choices and to avoid sin and instead walk in the way that Yeshua walked and behave the way that he behaved. By behaving the way that he did, this allows us to be moved upon by the Holy Spirit, or in other words, the Set-Apart Behaviour, the behaviour that one who is set-apart has upon them.
Another important part of the symbolism is why there is a chord of blue. Now, the rest of the tassel can be any colour that you want it to be, but there must be at least one thread of blue. Why is this? The Ten Divisions of Torah were given to the Prophet Moshe written by the finger of Elohim upon blue sapphire stones. The tzitziyyot exist to remind us of Torah. So, there is a very real connection here. We look upon the blue thread and we are reminded of Torah, which was written upon blue stones. In the times of Moshe, the blue dye for this chord was created with blood. It is Messiah's blood that gives power to the covenant, the blood that the Messiah shed for us when he performed his atonement. It is by the grace of this atonement that we are empowered to be made clean again and enabled to keep his Torah. So the color of the tzitziyyot points us back to both the law, and the grace that enables us to keep that law, and the blood that was shed to pay for our violation of that law. It is the Law and it is Grace, all wrapped up together in one. Isn't that beautiful?
The blue dye used to create the tzitziyyot was also used in the vestments of the High Priest and in the tapestries of the Tabernacle. Blue and purple were also often colours used by royalty. In other cultures, only nobility wore tassels on the hem of their robes. By commanding us to use a thread dyed in this same way on the tzitziyyot that we wear as his covenant people, it goes along with YHWH Elohim making of us a kingdom of kings and priests as we read in Revelation 1:6; “He has made us kings and priests unto Elohim and His Father; to Him be glory and dominion forever and ever.”
These references in the Books of Numbers and Deuteronomy are the only two places in scripture where we read directly about the command itself, but what else can we learn?
In this above passage, I see more good symbolism about the Tzitziyyot, which is often a threefold cord, and teaches us to walk in and be admonished by the ways of wisdom, which is Torah, and which will keep us from being broken by the ways and trials of the world.
We read another mention of the Tzitziyyot in the following passage.
We see from this that King Shaul, who was once a just man who walked in the ways of YHWH, wore his tassels, and that David's conscience was stricken when he cut this tassel off from Shaul's robes.
So, we read from these passages that the statement by Malachi was an ancient messianic prophecy that foretold the coming of the Messiah, and how many people would be healed by reaching to touch his tassels. Part of the woman's faith was that she recognized this prophecy. We see that this prophecy was fulfilled, as is every word of YHWH Elohim. This fulfilment also shows much symbolism, because the Tzitziyyot represent YHWH's Torah, and it is by keeping Torah that we may be healed by YHWH. These people were healed by reaching out to his law and keeping his way, even after carnal men were at a loss as to how to heal them. It is only by walking in YHWH's ways that we will find true healing.
We find a similar prophecy also stated in the Book of Mormon.
1 Nephi 25:13 (BLDS); "Behold, they will crucify him; and after he is laid in a sepulchre for the space of three days he shall rise from the dead, with healing in his tassels; and all those who shall believe on his name shall be saved in the kingdom of Elohim."
3 Nephi 25:2 (BLDS); "But unto you that revere my name, shall the Son of Righteousness arise with healing in his tassels; and ye shall go forth and grow up as calves in the stall."
Tassels, again, represent the Torah of YHWH Elohim, which is his character or behavior. We learn from these above passages that we will be healed by walking in the ways of YHWH Elohim and taking his name, or character, upon us, and that we shall be saved in the Kingdom of Elohim. We should do our best to walk in his ways so that we can grow up in our understanding of Torah and eventually become like him, our Messiah.
To touch on symbolism once more, the flowing of the blood represents sin, on a symbolic level. So looking at this symbolically, the Woman who represents all of us stopped asking the world, the doctors, how to fix her sin. Instead she came under the Messiah, and touched, or grabbed hold of His tzitziyyot, which represent the commandments of Torah. It was by grabbing hold of Torah, rather than by the wisdom of the world, that she was healed from her sin. This is just as how by coming under Yeshua's covering and grabbing hold of Torah and keeping his commandments, we are healed, our spirit is healed. If you want to find healing for your soul, the best way to do this is to come under His covering and start keeping Torah, his commandments.
We are given this warning by Yeshua;
Mattityahu 23:5-7; “Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others."
The Pharisee Rabbis would intentionally make their tassels as long as they could in order to boast and show off to the world how obedient and pious they were. We should follow the commands of YHWH Elohim, but we should not do it for the intent to be seen by or loved by the world.
On the other hand, we must be careful not to fall into the other extreme. There are many who do wear the tzitziyyot, but are still afraid of the world and how this commandment makes them stand out, and so they become ashamed and try to conceal their tassels instead. We should not do this. The whole intended sum result of following YHWH Elohim is to be made holy, which means to be set-apart, to be different from the natural man and the world around us. When it comes to this commandment, the whole point is for it to be visible. We are told it is there to look upon and remember, and we can't look upon something that is hidden. How can they remind us and set us apart from the world if we and the world cannot see them? Doing so makes them incapable of fulfilling their very function that was ordained by YHWH Elohim, which in the scriptural Ivri mindset makes them defective, and leads to you missing the mark, or sinning.
Just as we should not add to or take away from YHWH's holy Torah that the tzitziyyot represent, likewise we should not add to our tzitziyyot to make them a boastful exaggeration, or take away from them and hide them, but instead we should do all things YHWH has commanded us to do, in the spirit that he commanded us to do them. We should wear our tzitziyyot all day, and as often as it is possible and prudent to do so. There are some, of course, who work in dangerous occupations in which they may not always be allowed to wear or at least visibly display the tzitziyyot. Again, we should take things in prudence and do our best to keep the command to the best our situation allows.
Continuing with the topic in general,
Epistle to the Ephesians 6:14; "Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness."
We read in the above passage from Shaul the Shaliah of Yeshua the Messiah another set of symbolism that goes along with the Tizitziyyot. We wear the Tzitziyyot at our hips, and it reminds us of Torah, which is truth- and so in doing so we have our loins girt about with truth. Wearing Tzitziyyot is part of keeping Torah.
We find another interesting topical statement in the Book of Mormon;
Alma 38:12 (BLDS); "Use boldness, but not overbearance; and also see that ye bridle all your passions, that ye may be filled with love; see that ye refrain from idleness."
Let us see how the word "bridle" is defined in Webster's 1828 Dictionary; Bridle: " A short piece of cable well served, short legs or pieces of rope, by which the bowline attaches to different places on the fabric, The instrument with which a horse is governed and restrained by a rider; consisting of a head stall, a bit, and reins, with other appendages, according to its particular form and uses." Rein: "the strap of a bridle, fastened to the curb or snaffle on each side, by which the rider of a horse restrains and governs him."
This is interesting in the symbology it shows, because a bridle is a cable attached to fabric, just as a tassel is. We are told to bridle our passions, just as we control our passions by walking in Torah, which the Tzitziyyot remind us to do. Remember, this passage does not say it is a bad thing for us to have passions, simply that we must direct those passions in line with Torah.
Despite how the world often calls YHWH Elohim's Torah bondage, he has given us a very simple command in wearing of the tzitziyyot. What bondage is there in simply wearing a simple set of tassels on our clothing? How can it be considered bondage, when not only is it easy to do, but the reward for doing so far outweighs any effort it takes? Not only is it simple, but it is also incredibly useful to us. Man is a very tactile being. Mental conceptualization is one thing, but we often learn things better when there is actual physical feedback. This is why object lessons are a very common and successful method of teaching over the years. By telling us to wear the tzitziyyot, he has given us a clear reminder to walk in every statute of his holy Torah, a reminder that engages our senses of sight, and even touch. This helps to keep that reminder on our heart and our memory much more grounded in our senses, which is something that is much harder to forget or look past. Throughout history we have always used many different techniques to help us remember things that we need to remember. The tzitziyyot are a physical mnemonic that YHWH Elohim has provided for us. There is nothing so different about using them, except that they help us to remember the most important thing in life, which is Torah, and were given to us by a Father who loves us.
We also learn from the Book of Mormon, which is another ancient record of YHWH Elohim's people, that many of the Indigenous Peoples of the North American continent are from the ancient House of Yosef, of the Tribe of Ya'sharel, which tribe YHWH Elohim commanded to wear Tzitziyyot. This House eventually fell into apostasy and largely abandoned the ways of YHWH Elohim. Nonetheless, in the near future, YHWH has promised that it will be restored again to its proper stature and walk in his ways once more. It is interesting, in light of this, that tassels feature as a prominent element on many examples of Indigenous American clothing. This is a hint towards their origin in the House of Yosef, and among YHWH Elohim's covenant people.
The Satan hates the tzitziyyot. He hates YHWH Elohim and so he hates YHWH Elohim's ways, which is Torah, and everything that encourages man to keep Torah. So besides convincing us to not wear tzitziyyot, he has also created many blasphemous counterfeits and attacks against the tzitziyyot. The National Flag of the Zionist Terror Entity, called the 1948 State of Israel, makes use of the colour and pattern of the tzitziyyot as its base. It then stamps this pattern with the hexagram, which is the Star of the false god Remphan, which is ancient saturnian sun worship, and also is the signet seal of the Roman Catholic Church's Papacy which serves him. This is a boast by the Satan saying that he owns and has triumphed over the Torah. It is a very satanic flag that many Christians today fly, even though they do not even wear the tzitziyyot that it was itself based upon.
When members of the Church of Jesus Christ of Latter-day Saints founded by Brigham Young, which is a church of the Satan, first enter into their temples when they come of age, and undergo their rite which they call the Initiatory and Endowment or the First Anointing, they are given special clothing called the Temple Garment, sometimes derisively called "magic underwear" by the outside public. This is a pair of white underclothes marked in stitching with the masonic Square and Compass signs that they covenant to wear underneath their regular clothes at all times to remind them of the covenants they have made to their god and to keep his commandments. To me, it is clear that these garments serve as a very evil counterfeit for the tzitziyyot within the Satan's kingdom. Another big part of BLDS Culture, which I myself came out of, are the CTR Rings. These are rings often worn by the youth that have the letters CTR on them, standing for Choose the Right. They are meant to remind you to do the right thing. I believe these too fill a similar niche to the tzitziyyot, yet they still fall short of the actual command.
Some people, in a zeal for Elohim, but who lack some important learning, try to find ways to associate their commandment-representing tzitziyyot symbolically with the number 613. This is because of the false rabbinic tradition that there are 613 commandments in Torah. We should be careful to avoid making this association. It is a false tradition, as there are not 613 commandments in Torah. We should never mix falsehoods into truth. There is also bad symbolism here, as 600 represents fighting plus 13 which represents apostasy. 613 represents rebellion against Torah. Tying our tzitziyyot to this broadcasts to the world, "I am fighting against YHWH in my apostasy." We should not do this.
When we make tzitziyyots, they should be braided, rather than knotted as some do, so that the blue thread is the inner thread, rather than the outer thread, which represents how the commandments need to be written inside us, on our hearts and minds. The braid also leads to it weaving from the inside to the outside and back, showing how once it is written on our hearts and we follow it, it can also be written on our countenance outside and be a light to the world. The problem is with only having it as an outer thread, which would symbolically show us presenting as following the commandments but not actually having them written upon our hearts. It shows the Satan's plan, which is looking good on the outside, but being rotten on the inside.
Finally, as a comprehensive aside, there is also another kind of special tassels depicted on the robes of the High Priest.
Exodus 28:33; "Make pomegranates of blue, purple and scarlet yarn around the hem of the robe, with gold bells between them."
Exodus 39:24-26; "And they made upon the hems of the robe pomegranates of blue, and purple, and scarlet, and twined linen. And they made bells of pure gold, and put the bells between the pomegranates upon the hem of the robe, round about between the pomegranates; A bell and a pomegranate, a bell and a pomegranate, round about the hem of the robe to minister in; as YHWH commanded Moshe."
I have been blessed greatly by learning to keep this command lovingly given by YHWH Elohim. These are my own tzitziyyot, which have served me well.
Jewish Writings on Tzitziyyot
Although the wearing of the tzitziyyot is not a Jewish law, but divine law, and although there are many wicked falsehoods in some Rabbinic writings, nonetheless there are still some rabbinic writings that show the value of tzitziyyot and can serve to inspire us to keep YHWH Elohim's Torah. Remember that these are thoughts of men that may still be useful, and not scripture themselves.
Mishneh Torah, Fringes 3; "A person should always be careful regarding the mitzvah of tzitzit, because the Torah considered it equal to all the mitzvot and considered them all as dependent on it, as [implied by Numbers 15:39]: "And you shall see them and remember all the mitzvot of Elohim."
Shemirat HaLashon, Book II 15; "It would seem that blue was necessary because of what our sages of blessed memory have said about tzitzith (Menachoth 89a), that blue is reminiscent of [the color of] the sea; the sea, of the firmament; and the firmament, of the Throne of Glory. That is, he shall remember thereby that he will come before the Throne of Glory. Similarly, in our instance. It is stated in Tanna d'bei Eliyahu, that the lashon hara that one speaks ascends opposite the Throne of Glory, as it is written (Psalms 73a): "They have placed their mouths in the skies, and their tongue walks the earth." Since he is clothed in blue, he will remember and reflect upon whither his words ascend, and he will guard himself against this."
Midrash Lekach Tov, Numbers 15:40; "The verse: In order that you will remember and do them - to make remembering like action. Great is remembering, as it is stated (Malachi 3:22), "Remember the Torah of Moshe, My servant." And it states (Jeremiah 51:50), "remember the Lord from afar (all the corners of the world)." And it states (Isaiah 44:21), "Remember these things, Yaakov." And do all of My commandments - this teaches that remembering brings to action. And you shall be holy to your God - this is the holiness of tzitzit (fringes). It is saying that tzitzit adds holiness to the Jewish people. It is written three times: "and they shall make for themselves tzitzit; and they shall place on the tzitzit; and they shall be for (le) tzitzit."
Em LaMikra Commentary on Numbers 15:38; "And they shall make for themselves, fringes (tzitzit): It is a sign of their priesthood, of their eternal priesthood, as it is written (Exodus 19:6), "And you will be to Me a kingdom of priests, and a holy nation." And just as the Children of Aharon are separated from other Jews by their clothing, because they are priests of our nation; so too is Israel separated from the nations with their clothing. For they are the priests of the entire [human] specie. And I see an amazing similarity: For with the high priest, it states (Exodus 28:36), "And you shall make a tzitz (diadem) of pure gold"; and with Israel it states, "And they shall make for themselves, tzitzit on the corners of their garments." ith the high priest, it states (Exodus 39:31), "They put on it a greenish-blue string (ptil tekhelet)"; and with Israel, it states "and they will place with the fringes of each corner a greenish-blue string." And you will not find, "a greenish-blue string" anywhere besides these two articles. With the high priest, it states (Exodus 28:36), "and engrave on it, etc., 'Holy unto the Lord'"; and with Israel, it is stated, "In order that you shall remember, etc. and you shall be holy to your God." With the high priest, it states (Exodus 28:38), "And it shall be on his forehead always, for favor upon them before the Lord"; and with Israel, it is stated, "and you will look upon it and you will remember etc. and you will not search, etc." And even though it is written, tzitz, with the high priest; whereas it is written, tzitzit, with the commanded shawl (talit), the derivation of the word [in both cases] is the same. For both of them are from the expression, flower and bud (tzitz). And that is why hair on the head is called, tzitzit - since they are like buds that emerge from a sapling and from a tree. And likewise did Rabbi Abarbanel understand it. As he wrote that the emergence of the flower and the bud from the staff of Aharon was because the high priesthood was fit for him. And [he wrote as follows]: And since it stated (Numbers 17:23), "vayatzetz tzitz (and it had blossomed a blossom,)," it taught that Aharon was designated for the high priesthood and would merit the garments of the high priesthood. For the tzitz is the greatest in stature among them. To here [are his words]. Behold he made the tzitz of the high priest to be like the matter of, "it had put forth a sprouting-flower, it had blossomed a blossom." And this is in the fashion that we wrote. And likewise are the children of a person called, tzetzaim; and so too is the expression, tzitz and tzitzit, one of going out and of giving birth. It is true that this is not the opinion of Gesenius about the word, tzitz. For he wrote that it is called this as it emits splendor, since it shines. But, if so, it would have been appropriate to also call the other articles of gold that were on the high priest and the Temple [this], since they [also] shine - especially the breastplate and the stones of the smock (ephod). ...If you want to say that the tzitz of the high priest is from an expression of light, tzitzit is also close to this. As it appears that it can be resolved as being from this idea, and that such is [actually] more acceptable than the [connection to the] tzitz itself. For behold, it is written explicitly about tzitzit, "and you will look upon it," Behold, it was given for seeing. And, if so, it is probable to say it is from the [same] usage as, "peering (metzitz) [through] the lattice" (Song of Songs 2:9). But we have not found a proof for the golden tzitz, except that which we have found in the words of our Rabbis that he should not remove his thoughts from it. And behold that is mental sight, similar to, "and you will look upon it," concerning the tzitzit. And now I thought to point out some of the other similarities that are between them, meaning between the commanded talit and the priestly garments. And they are really amazing! For they will show to anyone who speaks truth in his heart that all of the words of our mouth [here] are right: 1] In the making of the strings of the tzitzit, it is learned in the Sifrei, that it needs to be twisted. As it is learned that, "greenish-blue" is [also] found about the tabernacle - just like there [the fibers must be] twisted, here too [they must be] twisted. And how pleasant are these words of the Sifrei, and the comparison to the tabernacle, in that it is the place of priestly service, so that the priestly garments are also included."
These two passages below show us that although the tzitziyyot are important, we should not become superstitious and start treating them as a relic that is divine in and of itself. All honour should instead be to the one who gave us this command, and not to the object itself.
Tractate Tzitzit 1; "Tzitzit upon a corpse should not be undone. Abba Saul b. Boṭhnith said, ‘My father told me, “When I die, undo the zizith because they come within the category of holiness”‘. The Sages said: It does not come within the category of holiness, so one may use it as a shroud for the dead or as a pack-saddle for a donkey."
Mishneh Torah, Fringes 3; "It is permissible to enter a lavatory or a bathhouse [wearing] tzitzit. If one of the strands of white or techelet becomes torn, it may be discarded in a garbage dump, because tzitzit is a mitzvah which does not confer sanctity on the article itself."
How can we possibly wear tzitziyyot today in modern clothing?
One common argument that is raised is the fact that the commandment says to wear the tzitziyyots on the corners of our clothing, and most modern clothing does not have actual 90° corner angles. This argument, like many that seek to put down observance of Torah, is a distraction and is lacking context. The word used for corners used in
Deuteronomy 22:12, in regard to where we should wear the tassels is
כָּנָף kanaph [H:3671]. This is the same word used in
Yeshayahu 11:12 when it refers to "
the four corners of the earth." Unless you believe that the Earth is a flat square shape, or a cube, then clearly we cannot take this word to only be narrowly defined as requiring actual 90° corner angles. YHWH Elohim told us to put tzitziyyot on the four corners of our clothing. We should heed his direction instead of trying to make it more complicated than it is. The reason this terminology is used is because "four corners of the world" means the whole world, just as the tzitziyyot allow us to be wholly clothed in the full Word of Elohim, because we are to remember his commandments with our whole being. Under YHWH's law, we have the freedom and liberty to how we attach these tzitziyyots, as long as we are honoring the command itself.
Isn't this a "Jewish" thing? Didn't Yeshua (Jesus) do away with these laws?
No. This is a common misconception, but when we read scripture, we see that these distinctions actually predate when the Law of Moshe (Moses) was given to the children of Ya'sharel (Israel), and it is not a law for one group of people, but for all peoples and especially those who have entered into YHWH Elohim's covenant.
Exodus 12:49; "There is only one law for both the native-born child of Ya'sharel and the foreigner dwelling among you alike."
Our Messiah does not change, nor do the laws that describe who he is.
The Epistle to the Ivrim (Hebrews) 13:8; "Yeshua HaMashiach is the same yesterday, and to day, and for ever."
Yeshua stated;
Mattiyahu (Matthew) 5:17; "Do not think that I came to destroy the Torah or the Prophets. I did not come to destroy but to fulfill."
The Greek word translated as destroy is kataluo kataluo, kat-al-oo'-o, Strongs # 2647; from G2596 and G3089; to loosen down (disintegrate), i.e. (by impl.) to demolish (lit. or fig.); spec. [comp. G2646] to halt for the night:—destroy, dissolve, come to nought, overthrow, throw down. The Greek word translated as fulfill is pleroo, play-ro'-o; Strongs # 4137 from G4134; to make replete, (be) complete, end, expire, fill (up), fulfil, fully preach, perfect, supply.
Yeshua gave us this warning about false prophets.
Mattiyahu (Matthew) 7:15-16; "Beware of false prophets. They come to you in sheep’s clothing, but inwardly they are ravenous wolves. By their fruit you will recognize them. Are grapes gathered from thornbushes, or figs from thistles?"
This warning actually contains a reference to the words given to the Prophet Ezekiel. By understanding this reference, this actually allows us to learn some of the criteria and fruits of these false prophets that Yeshua is warning us about.
Ezekiel 22:26-27; "Her priests do violence to My law and profane My holy things. They make no distinction between the holy and the common, and they fail to distinguish between the clean and the unclean. They disregard My Sabbaths, so that I am profaned among them. Her officials within her are like wolves tearing their prey, shedding blood, and destroying lives for dishonest gain."
Speaking out against and refusing to heed YHWH's law is to do violence to it. If your favourite pastor or influencer teaches you to not wear the tzitziyyot commanded in YHWH Elohim's law, then your pastor is a ravenous wolf who works to make his congregants three times the child of hell that he is.
This isn't a Jewish law. This is a law of YHWH Elohim for all his covenant people.
Are women or children allowed to wear tzitziyyot?
Not only are they allowed to, but they are required by Torah to, because everyone is.
There is a common myth among Rabbinites and Antinomian Christians that women are not permitted or required to wear tzitziyyot, because the commandment in the Books of Numbers and Deuteronomy are addressed to Bene Ya'sharel. This translates into English as "Sons of Ya'sharel." To some people this suggests that only sons, men, are the directed audience of this commandment. This is just another way of trying to sidestep YHWH's command. Ivri is a masculine-default language. Bene Ya'sharel is used as a neutral term many times to refer to the entire community of Ya'sharel, because it is the default for any mixed group, even if there was only but one male among them.
Leviticus 23:2-3 commands observance of the Shabbat, and is addressed only to Bene Ya'sharel. Now, tell me, would anyone really argue that only adult men were required in Ya'sharel to keep the shabbat?
Leviticus 11:2 discusses
Kosher Law, and even this is addressed simply to Bene Ya'sharel. Yet, none would dare argue that
Kosher Law ever only applied to men.
Even this prohibition within Judaism is a new one.
In Menachot 43a of the Babylonian Talmud it says, “Everyone is obligated in the mitzva of tzitzits, including priests, Levites, Israelites, converts, women, and Canaanite slaves, and that Rabbi Yehuda, "would affix white and sky-blue strings to the garment of his wife. And every morning he would recite the blessing: To wrap ourselves in garments with [tzitziyyot].”
We receive instruction from Proverbs.
Proverbs 22:6; "Train up a child in the way he should go; even when he is old he will not depart from it."
We don't need to wear tzitziyyot today anyways, though, right?
Christians, and even many Jewish people today, do not often, if at all, wear the tzitziyyot as commanded by YHWH Elohim. Many Jewish people do not wear the scriptural tzitziyyot, because they believe that the chord of blue must be a specific shade of blue, and that this shade has been lost. This is despite scripture never saying that a specific dye formulation must be used, only that it must be blue. Christians, of course, do not wear them because they believe YHWH Elohim's Torah has been done away with. YHWH Elohim's Torah, not to be confused with the Law of Moshe, is eternal and will never be done away with.
Christians often ask, in regulation of their behaviour, "What would Jesus do?" Wisdom suggests that to even begin to know what Yeshua would do, we must first ask "What DID Jesus do?" Yeshua always wore tzitziyyot. This would be no different today. I guarantee you that when we see YHWH Elohim upon the earth again, he will be wearing his tzitziyyot still, all these years later. In fact, for all of eternity. If we wish to do as Yeshua would do, then we must take that step and wear tzitziyyot as he did and as he does.
English translations often render the tzitziyyot by the terms "fringes," "hem," "wings," or other such terms. I do not like this decision as I feel it obscures the meaning of the passages and serve especially to obscure the fact that Yeshua wore tzitziyyot and did so in fulfilment of prophecy.
The reason why most believers no longer wear the tzitziyyot as our Father directed goes back to, as many things, the Roman Emperor Flavius Valerius Constantine and the Council of Nicaea that he convened in the AD 300s. He decreed that only Romans, and more often only Roman Nobility, were allowed to use and wear blue dye. Jewish people and Christians alike were prohibited by Constantine's decree from wearing the tzitziyyot, along with being prohibited from observing many of Yah's commands. Many believers bowed to this pressure or were killed, and we see the fruit of this today.
Many Christians wear crucifixes, cross jewelry, even rosaries and other accoutrements. Other Christians argue that none of those things should be worn, as they have no scriptural basis. Yet the entire conversation misses over what YHWH Elohim has commanded us to wear. Christians wear and argue over wearing many different articles of fashion to express their faith, yet none of them wear or even mention the one article of fashion that YHWH Elohim has actually commanded us to wear in order to express our faith. It is completely absent from the discussion.
This attitude does not measure up to the actual revealed word of YHWH, which clearly states this command is to be kept "throughout their generations" of Yah's covenant people. If you are part of Yah's covenant people and have come under the covering of Yeshua haMashiach, then you should be wearing tzitziyyot as He has commanded his covenant people to do throughout all their generations. I encourage you to do so. You will be blessed for it. If you are not part of his covenant people, then I encourage you to come under his covering and be grafted into his covenant, and come wear his ordained tzitziyyot, which are a symbol of his covenant. Although Christianity loves its cross, and Judaism loves its hexagram; it was always the tzitziyyot that were the true visual symbol of YHWH Elohim's covenant people.
This post is not in any way sponsored, but if your soul has been convicted by the words of YHWH Elohim that we have read today, and you would like to have a good, quality pair of tzitziyyot for yourself, may I suggest that you order a pair from my brother-in-Messiah John Matthew Sickles's ministry? I have personally bought many homemade sets from him for myself and for family and friends, and I have never yet been disappointed. I cannot recommend him highly enough.
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