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Christianity and fringed garments refers to the mention of fringed garments in Christian sources, and to the Christian continuation and adoption of Jewish rituals, tzitzit and tallit .
Matthew 9:20–22 says:
And a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His (Jesus') cloak; for she was saying to herself, 'If I only touch His garment, I will get well.' But Jesus turning and seeing her said, 'Daughter, take courage; your faith has made you well.' At once the woman was made well.
Matthew 14:34–36 similarly says:
When they had crossed over, they came to land at Gennesaret. And when the men of that place recognized Him, they sent word into all that surrounding district and brought to Him all who were sick; and they implored Him that they might just touch the fringe of His cloak; and as many as touched it were cured.
Christian interpreters have connected these healings that the New Testament records taking place through Jesus' tzitzit with Malachi 4:2:
But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall.
Christian interpreters have stated that this is a messianic prophecy fulfilled by Jesus because the Hebrew word “corners” (כנפים kanafim) used in the Torah [1] for where tzitzit are to be attached, literally means “wings”. Therefore, interpreters say the haemorrhaging woman and the infirm found healing in Jesus' “wings”. [2] [3] [4] Interpreters[ who? ] also say Jesus could be referred to as the “sun of righteousness” being perfectly righteous and sinless (with both ideas mentioned in the Christmas carol, Hark! The Herald Angels Sing).
Matthew 23:5 also has Jesus saying:
But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments.
The common interpretation of this verse is that Jesus preached against external fulfilment of mitzvot for the purpose of being seen as more righteous and zealous by others, similar to his teachings in the Discourse on ostentation. In this case, this motivation was evident in the Pharisees to whom he spoke. [5] [6]
The Bauer lexicon, 3rd ed., 1979, includes this entry:
κράσπεδον: 1. edge, border, hem of a garment - But meaning 2 is also possible for these passages, depending on how strictly Jesus followed Mosaic law, and also upon the way in which κράσπεδον was understood by the authors and first readers of the gospels. 2. tassel (ציצת), which the Israelite was obligated to wear on the four corners of his outer garment, according to Num 15:38f; Dt 22:12. ... Of the Pharisees ... Mt 23:5.
Onkelos the proselyte, in his Aramaic translation of the Pentateuch, uses the same Greek loanword, krūspedīn (Greek : κράσπεδον) for the Biblical tzitzit in Numbers 15:38, and which, in Jewish custom, has the connotation of tassels.
While much of traditional Christianity has not considered Torah commands such as using tzitzit applicable to Christians, there are Torah-submissive Christians who wear tzitzit. Like Karaites, they generally do not feel bound by specifics in the Oral Torah, so tzitzit may vary in appearance and may contain blue which is not halakhic. However, because of practicality and convenience, traditionally Jewish tallitot and tzitziot are often used.
In Christian liturgy, the stole and other vestments worn by priests and bishops traditionally have fringes, usually on the lower hem, in remembrance of the Old Testament prescriptions for High Priestly garments and tzitziot.
In the Eastern Orthodox Church, a priest or bishop donning his epitrachelion (a type of stole) reads a vesting prayer taken from the Psalms of Degrees: “Blessed is God Who poureth out His grace upon His priests, like unto the precious ointment on the head, which runneth down upon the beard, even the beard of Aaron, which runneth down upon the fringe of his raiment.” (Cf. Psalm 133).
Antisemitism and the New Testament is the discussion of how some Christians' views of Judaism in the New Testament have contributed to discrimination against Jewish people throughout history and in the present day.
The Pharisees were a Jewish social movement and school of thought in the Levant during the time of Second Temple Judaism. Following the destruction of the Second Temple in 70 AD, Pharisaic beliefs became the foundational, liturgical, and ritualistic basis for Rabbinic Judaism. Although the group no longer exists, their traditions are of great importance for the manifold Jewish religious movements.
The Sadducees were a sect of Jews active in Judea during the Second Temple period, from the second century BCE to the destruction of the Second Temple in 70 CE. The Sadducees are described in contemporary literary sources in contrast to the two other major sects at the time, the Pharisees and the Essenes.
Most scholars who study the historical Jesus and early Christianity believe that the canonical gospels and the life of Jesus must be viewed within their historical and cultural context, rather than purely in terms of Christian orthodoxy. They look at Second Temple Judaism, the tensions, trends, and changes in the region under the influence of Hellenism and the Roman occupation, and the Jewish factions of the time, seeing Jesus as a Jew in this environment; and the written New Testament as arising from a period of oral gospel traditions after his death.
Tzitzit are specially knotted ritual fringes, or tassels, worn in antiquity by Israelites and today by observant Jews and Samaritans. Tzitzit are usually attached to the four corners of the tallit gadol, usually referred to simply as a tallit or tallis; and tallit katan. Through synecdoche, a tallit katan may be referred to as tzitzit.
Matthew 5:20 is the twentieth verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. Jesus has reported that he came not to destroy the law, but fulfill it. But in this verse, he makes clear that the common understanding of the Law is not enough.
Mark 2 is the second chapter of the Gospel of Mark in the New Testament of the Christian Bible. In this chapter, the first arguments between Jesus and other Jewish religious teachers appear. Jesus heals a paralyzed man and forgives his sins, meets with the disreputable Levi and his friends, and argues over the need to fast, and whether or not one can harvest food on Sabbath.
Mark 5 is the fifth chapter of the Gospel of Mark in the New Testament of the Christian Bible. Taken with the calming of the sea in Mark 4:35–41, there are "four striking works [which] follow each other without a break": an exorcism, a healing, and the raising of Jairus' daughter.
Mark 6 is the sixth chapter of the Gospel of Mark in the New Testament of the Christian Bible. In this chapter, Jesus goes to Nazareth and experiences rejection by his own family. He then sends his Apostles in pairs to various cities in the region, where they might also face rejection. Finally, Jesus goes back to the Sea of Galilee and performs some of his most famous miracles, including the feeding of the 5000 and walking on water. This chapter also gives an account of the murder of John the Baptist.
Matthew 23 is the twenty-third chapter in the Gospel of Matthew in the New Testament section of the Christian Bible, and consists almost entirely of the accusations of Jesus against the Pharisees. The chapter is also known as the Woes of the Pharisees or the "Seven Woes". In this chapter, Jesus accuses the Pharisees of hypocrisy. Some writers treat it as part of the fifth and final discourse of Matthew's gospel.
New Wine into Old Wineskins is a parable of Jesus. It is found at Matthew 9, Mark 2, and Luke 5.
Shlach, Shelach, Sh'lah, Shlach Lecha, or Sh'lah L'kha is the 37th weekly Torah portion in the annual Jewish cycle of Torah reading and the fourth in the Book of Numbers. Its name comes from the first distinctive words in the parashah, in Numbers 13:2. Shelach is the sixth and lecha is the seventh word in the parashah. The parashah tells the story of the twelve spies sent to assess the promised land, commandments about offerings, the story of the Sabbath violator, and the commandment of the fringes.
Matthew 9 is the ninth chapter of the Gospel of Matthew in the New Testament. It continues the narrative about Jesus' ministry in Galilee as he ministers to the public, working miracles, and going through all the cities and towns of the area, preaching the gospel, and healing every disease. This chapter opens with Jesus back in "his own town", i.e. Capernaum. This chapter reflects "the crucial role of faith" in relation to healing.
Luke 8 is the eighth chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys, composed both this Gospel and the Acts of the Apostles. This chapter mentions the women who supported Jesus and records some of the great miracles he performed, as well as several parables told by him.
Matthew 9:20 is a verse in the ninth chapter of the Gospel of Matthew in the New Testament.
This is a glossary of terms used in Christianity.
Jesus's interactions with women are an important element in the theological debate about Christianity and women. Women are prominent in the story of Jesus. According to the resurrection story, the resurrected Jesus was first seen by women.
Jesus healing the bleeding woman is one of the miracles of Jesus recorded in the synoptic gospels.
According to the Gospel of Mark, as Jesus passes through Gennesaret, just after the account of him walking on water, all those who touch the edge, or hem, or fringe of his cloak are healed:
"When they had crossed over, they landed at Gennesaret and anchored there. As soon as they got out of the boat, people recognized Jesus. They ran throughout that whole region and carried the sick on mats to wherever they heard he was. And wherever he went — into villages, towns or countryside — they placed the sick in the marketplaces. They begged him to let them touch even the edge of his cloak, and all who touched him were healed."
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