Here, at women's tallit.com you can find a wide selections of Tallit - Jewish prayer shawl - for
women, made by leading Israeli artists, such as Yair Emanuel, Michal Gavriel and more.
Our Women's Tallit collection is high quality Tallit, colorful, and contains motifs from Jerusalem
and the Bible, made of Silk and Organza.
The Tallit is made of the highest quality silk. The Various motifts, stripes and backgrounds are
hand painted on the fabric with a brash.
Views on use by women
Historically, women have not been obligated to don a tallit, as they are not bound to positive
mitzvot which are time-specific (Babylonian Talmud, tractate Kiddushin 29a), and the obligation
of donning a tallit only applies by day. Still, many early authorities permit women to wear a tallit,
such as Isaac ibn Ghiyyat (b. 1038), Rashi (1040–1105), Rabbeinu Tam (ca 1100–1171),
Zerachya ben Yitzhak Halevi of Lunel (ca. 1125–1186), Rambam (1135–1204), R. Eliezer ben
Yoel Halevi (ca 1140–ca 1225), Rashba (1235–1310), Aharon Halevi of Barcelona (b. ca
1235?), R. Yisrael Yaaqob Alghazi (1680-1761), R. Yomtob ben Yisrael Alghazi (1726–1802)).
There was, however, a gradual movement towards prohibition, mainly initiated by the Medieval
Ashkenazi Rabbi Meir of Rothenburg (the Maharam). The Rema states that while women are
technically allowed to don a tallit it would appear to be an act of arrogance (yuhara) for women
to perform this commandment (Shulkhan Arukh, O.C. 17:2 in Mappah).
Within contemporary Orthodox Judaism, there is a debate on the appropriateness of women
wearing tzitzit, which has hinged on whether women are allowed to perform commandments
from which they are technically exempt. According to Rabbi Joseph Soloveitchik the issue
depends on the intention with which such an act is undertaken, e.g. whether it is intended to
bring a person closer to the Almighty, or for political or protest purposes. Other commentators
hold that women are prohibited generally, without making an individual inquiry. The view that
women donning a tallit would be guilty of arrogance is cited as applying to attempts of making a
political statement as to the ritual status of the genders, rather than an act of becoming closer to
the Almighty. Other authorities, particularly in the Modern Orthodox community, are generally
more inclined to regard contemporary women's intentions as religiously appropriate.
Amongst those commentators above who held that women could perform the mitzvah of tzitzit,
R. Yisrael Yaaqob Alghazi (1680–1761) and R. Yomtob ben Yisrael Alghazi (1726–1802) held
that the observance of this mitzvah by women was not only permitted but actually
commendable, since such diligence amongst the non-obligated would inspire these women's
male relatives to be even more diligent in their own observance.
Among Karaim, the mitzvah of tzitzit is viewed as equally binding for men and women, and both
sexes therefore generally wear tallitot.
Since the 1970s, non-Orthodox denominations of Judaism permit women to wear a tallit.