It is reasonable to interpret the references in Matt 6:6 (closet) and Acts 18:3 (tent) as euphemisms for tallit.
Wrapping yourself in a prayer shawl creates a barrier to outside distractions much like a closet. This also
creates a tent of meeting between the individual and YHWH.
Y‘shua‘s observance of this commandment is dramatically illustrated by the story as found in Matt 6:20-21, of
the woman who suffered from a hemorrhage for twelve years. She was healed when she came up behind
Y‘shua and touched what the King James Version of the Bible refers to as ―hem of his garment". The New
Covenant makes it clear that Y‘shua, like all observant Jews of the First Century, wore tzitzit.
In fact, Y‘shua wore two garments: ha·LUK (tunic) and ta·LIT (mantle). The lower garment (the tunic) was a
lighter robe – usually made of linen. The upper garment (the mantle) which was draped over the tunic was a
heavy garment – usually woven from wool.
The ta·LIT was a rectangular piece of cloth. It was the equivalent of the Roman pallium or the Greek
himation, which were rectangular – not the Roman toga, which was semi-circular.
The heavier outer garment was the norm for public occasions. It was considered somewhat immodest in
Jewish society to go out in public attired only in the under-robe, even though it extended to just above the
ankles. The ha·LUK alone could be worn around the house (unless guests arrived), or when one engaged in
physical labour where the over-robe would be too cumbersome.
Everyday DressSome modern translators have understood that the ta·LIT was a shawl-like covering draped over the upper
part of a man's body during prayer. For instance, in Matt 23:5, the New International Version translates ―They
make...the tassels of their prayer shawls long".
This is misleading, since in the time of Y‘shua, the ta·LIT was part of everyday dress and not a religious
article. It is true that out of modesty one would not pray publicly in his ha·LUK, but the ta·LIT was not itself a
holy garment. This clarification of the double robes worn in Y‘shua‘s time helps us understand his statement
recorded in Matt 5:40, "If someone wants to sue you for your ha·LUK, let him also have your ta·LIT".
In the privacy of one's home, the ha·LUK could be worn without the ta·LIT; but it was embarrassing to go out
in public dressed in it alone. However, if necessary, the ta·LIT could serve as one's only garment. Therefore,
the ta·LIT rather than the ha·LUK was indispensable. If someone tries to confiscate your tunic in a dispute,
Y‘shua said, you should for the sake of peace also offer him your mantle.
23:7-14 And to be called of men, Rabbi, Rabbi―(7) And greetings in the markets, and to be called of men, Rabbi, Rabbi. (8) But be not ye called Rabbi:
for one is your Master, even Christ; and all ye are brethren. (9) And call no man your father upon the earth:
for one is your Father, which is in heaven. (10) Neither be ye called masters: for one is your Master, even
Christ. (11) But he that is greatest among you shall be your servant. (12) And whosoever shall exalt himself
shall be abased; and he that shall humble himself shall be exalted. (13) But woe unto you, scribes and
Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves,
neither suffer ye them that are entering to go in. (14) Woe unto you, scribes and Pharisees, hypocrites! for ye
devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater
damnation.‖
The key to this section is verse 12: ―And whosoever shall exalt himself shall be abased; and he that shall
humble himself shall be exalted."
Y‘shua is teaching not to seek leadership (as many are often too eager to do), as this places a person under
greater responsibility. As He points out in verse 14, there is a "greater condemnation" for such leaders who
err. This is consistent with the teachings of "James":
James 3:1: ―My brethren, be not many masters, knowing that we shall receive the greater
condemnation.‖And also the Talmud:
Talmud, Avot 1:10: ―Despise the position of Rabbi.‖