ET YARIAT HA’SHECH SHEL YISRAEL HA’KADUMAH
את יריעת השק של ישראל הקדומה
The sackcloth of ancient Israel
By Rabino Aminadav Hinton

The Tallit is the Mantle (Ma'ateh), Sackcloth (Lavush Sak), Shawl (Za'eif), the Katan, Tunic. All one in the same. You will never be taught this in this way elsewhere I assure you because it just isn't discussed all of the different terms for that very same premise. This is a result of my quest, search for Tora related questions asked of me by former Talmidim (Students) in the past.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The word sackcloth (לְבוּשׁ שַׂק) means: To mourn, mourning. It is the rending of garments, sitting on the ground putting on earth and dust from the ground. The putting of earth and dust on the head and weeping. It originally was a coarse dark fabric made of goat’s hair and sheep and other natural materials. The Tzitzit Tallit was made of sheep's wool. It is also spelled Aveilut meaning: Bereavement, Mourning and is a combination minhag (custom) and mitzvah derived from rabbinical text of Halakha.

Ha’Gemara Shabbat on page 21. Says that we celebrate Ha’Mo'ed Chanu’kah beginning on the 25th of Kislev, continuing for 8 days until the 3rd day of Tevet. And during this holiday it is forbidden to fast or to eulogize, so if Chas Ve Shalom
(G-d forbid) a person passes away during the holiday of Chanu’kah we should make a funeral and burial, but we should not say a eulogy for it is time for Simcha (Joy) and Hallel (Praise). The only exception would be is if Chas Ve Shalom(Heaven Forbid), a Talmid Chacham (Student of dignity, high respected teacher) should pass away as he may be eulogized at the funeral.

Although we do not eulogize during Chanu’kah, the family of the deceased nevertheless still must follow Halacha regarding Ha’Avelut. Even thought it is Chunu’kah, they still would tear their clothes, sit on the floor. It is still a full fledged Avelut and Ha'Mitzvah of Nihum (Comforters). Avelim still applies. Meaning on Chunu’kah, we should still visit and console Ha'Avelim(Mourners) even thought it is a time of happiness and joy. If any of these days come out during Chunu’kah the one would not Fast in the event Ha'Yartzeit (yearly time) date coincides with the Moedim says Halacha. Upon receiving the call of one passing, one says.

Baruch Atah Adonai Eloheinu Melech Ha'Olam Dayan Ha'Emet- Blessed are you Adonai, our G-d, King of the universe, the true judge.

There is the custom of tearing one's clothes at the hearing of the deceased. Orthodox men will cut the lapel of their suit or shirts toward the left over the heart. Ha'Chevra Kadisha is a Jewish burial society group consisting of volunteers, men and women. Many local Chevra Kadishas are affiliated with Beith Knessets and they often own there own burial plots in various Jewish cemeteries and Non-Jewish cemeteries.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
It is Tora worn by mourners in 2 Sam 3.31, 2 Kings 19.1-2 and worn by Neviims-Prophets in Isa 20.2.

It is further Hebraicly called: Sakar-recompense.
Sakkos-sackcloth/ Amtechath-rending cloth, garment.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
It is Israel's prehistoric Tallit, dating back to 1407 BCE as Avelut which became Arba Kanfot-four corners, Tallit Katan Tzitzit.
Let's see it by Tora...

Yirmeyahu-Jer 4.1-8
1 .If you make Teshuvah (returning), O Yisrael says Hashem, return unto me; and If(condition) you will put away thine Shikkutzim(abominations)out of My sight, then you will not be moved, to wander.
2. And you shall swear(Nasa-oath),Chai Hashem(G-d lives), in Emet(truth), in Mispat (justice,righteous verdict), and in Tzedakah(righteousness); and the nations shall bless themselves in Him, and in Him shall they glory.
3. For here says Hashem to Ish Yehudah(Men of Judah) and Yerushalayim, break(Garam-crush) up your unploughed ground, and sow not among Kotzim(thorns-ground unfitting to be plowed, ground not belonging to your authority, ground that can't produce a harvest).
4. Circumcise (Lamul Namal) yourself to, and take “The Mohel” Knife to Ha'Arelot(The foreskin) of your Levav(hearts).
You Ish Yehudah (Men of Judah) and inhabitants of Yerushalayim: lest my fury (Chema-anger, heat, vengeance) break out like Eish(fire), and burn that none can quench it, because of the evil of your deeds.
5 .Declare you in Yehudah, and publish in Yerushalayim; and say, Blow you the Shofar in Ha'Aretz (The land). Cry out, gather together, and say, Assemble yourselves, and let us go into the fortified cities(Where Hashem's name is!)
6. Raise up a Nes(banner,flag) a flag pointing to the place of refuge over Tziyon; take refuge, delay not; for I will bring Ra'ah(evil,disaster) from Ha'Tzafon(The North), and
Shever Gadol (great destruction).
7. Ha'Aryeh(The Lion-Bavel)) is come up from his thicket, and Ha'Mashkhit Goyim(Destroyer of Nations, i.e., Bavel) is on his way,he is gone forth from his place to make Ha'Aretz(The land,earth) desolate; and your cities shall be made to lie in ruins, without an inhabitant.
8. For this gird(Azar aphad-to fasten (TALLIT),Chagar-Put on armor) you with Ha'Avelut Sach(sackcloth-Tallit),lament and wail: for Ha'Charon Af Hashem(The Fierce anger of  G-d) is not turned away from us.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
We found out early on if Ha'Bnei Yisra'EL would only have obeyed they would have been able to bless themselves, if they would have returned back to G-d. Hashem promised to respond positively to Yisra'EL and to Yehudah would they indeed return to him from Idolatry and Paganism.

Yirmeyahu was a Cohen descending from the priestly line of Aharon. His father Hilkiah was a Cohen, probably not the high priest. Hilkiah was the one that discovered the copy of the Tora during the time of Yosiah in 2 Kings 22.2-14. The name Hilkiah was evidently a common name given to several men in the Tanakh who were Cohens (Priest) or Leviim (Levites) as in 1 Chron 6.45-46, 26.10-11. 2 Chron 34.9-22, Neh 12.7, Jer 1.1.

Yirmeyahu-Jeremiah's hometown was Anathoth which was in the territory of Benyamin. The village of Anathoth was about three miles northeast of Jerusalem. The Territory of Benyamin bordered the territory of Judah, and the dividing line extended roughly east to west and passed beside Jerusalem-Josh 18.15-16. Anathoth was a city allocated by Joshua (Yehoshua) to the Cohenim-Josh 21.15-19. Jeremiah was born a Cohen, but began functioning as a Neviim (Prophet) when he received the word of Hashem. G-d called Yirmeyahu-Jeremiah in the 13th year of the reign of Josiah, Josiah who became king of Judah in 640 BCE, so his 13th year was 627 BCE. Josiah was the last righteous king of Judah. After his death in 609 BCE every king who ascended Judah's throne was unworthy of the task. Jeremiah continued as G-d's spokesman down to the fifth month of the 11th year of Zedekiah.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The Hermeneutic exegesis of the text:

If Judah would return to her G-d with true repentance from her sins and if that repentance was genuinely Middot Tovot Musar-good moral qualities, reprove, correction, moral discipline, ethics and leave
Middot Ra'ot-bad moral qualities. And keep in mind

V'hatznea Lekhet Im Eloheykha-To walk humbly with your G-d. Then they would have obeyed The G-d of Yisra'EL there G-d.

The detestable idols had to be removed from G-d's sight, and the people could no longer go astray after their false gods. Yet if the nations of Israel and Judah did repent, they would be blessed by G-d. Israel had to leave it's harlotry with the gods of the surrounding nations. Israel would have to leave the prostitutes, illicit strange women alone. Judah's spiritual apostasy was matched by her spiritual adultery.

By describing Judah as a spiritual nymphomaniac Jeremiah pictured her insatiable lust for false gods. The first picture was an animal that had broken its yoke. Judah broke off her yoke(Ol-neck) that had bound her to Hashem and followed after the gods of her heathen neighbors. She set up worship centers on every high hill to serve these gods cf 3.2, Ezek 6.1-7, 13. Spiritual Judah was acting like a prostitute. Though Jeremiah's words could also refer to the sexual perversions that accompanied the worship of Ba'al (cf. Hosea 4.10-14).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Jeremiah's second picture of Judah is one of a choice vine from reliable stock that G-d had planted and nurtured. Judah is often pictured as
G-d's vine in Tanakh (cf. Isa 5.1-7-Ezek 15).

The third picture (2.22) of Judah was of someone with a stain
(Ga'al-to soil, desecrate,defile, profane) that could not be washed off. Her sins were so ingrained that even lye a strong mineral alkali and soap, a strong vegetable alkali could not remove the stains.

Jeremiah's fourth picture (2.23-25) of Judah is of a wild animal in heat. Like a swift female camel Judah vigorously pursued her false gods on the word Ba'als in Judah 2.11; also Jer 9.14 like a wild donkey she could not be restrained in her lust for those foreign gods and pagan prostitutes.

Judah's pursuit of false gods caused her to be disgraced. Though she was ascribing her very existence to idols of wood and stone, yet when trouble came she had the audacity to ask G-d to come and save her. Her false gods were impotent, yet Judah had as many gods as she had towns (cf.11-13) showing the multiplications of her idolatry. Judah became spiritually irresponsible. In spite of her sin, she felt she could bring charges against G-d. Judah was charging G-d with harassment, but
G-d's judgment was deserving as always because the people had all rebelled against Him. G-d had punished the people, but His chastisement was intended to bring correction. Yet the people refused to respond and even murdered G-d's messengers, the prophets.

2.31-33. Judah's irresponsibility showed up most clearly in her forgetfulness of G-d's past dealings. The people assumed they were free, independent of G-d's Tora.

3.1-5 Jeremiah ended his first message by exposing the spiritual harlotry of Judah. If a couple divorced and the wife married another man, she was prohibited by Tora from ever being reunited with her first husband-Dvarim 24.1-4.

Yet Judah had separated from her husband Hashem, and had lived as a prostitute with many lovers. G-d judged Judah by withholding showers and spring rains-Dvarim 28.23-24, Jer 14. Yet Judah refused to be blushed with shame. Though she called out to G-d, My Father, my friend from my youth, and asked Him to stop being angry, her words were hallow cries designed merely to manipulate G-d. Her talk was of friendship, but her actions never changed. She continued to do all the evil she could.

Unfortunately Judah did not learn from Israel's fall. Instead she also committed adultery. Indeed Judah added hypocrisy to the sin of Israel because Judah committed the same sins while making a pretense of returning to Hashem. Thus Israel in spite of her sin was still more righteous than unfaithful Judah.

3.12-18 Jeremiah paused in her condemnation of sin to offer a message of repentance (Teshuvah) and hope to The Northern Kingdom. If Israel would return to her G-d. To acknowledge there guilt of rebellion and idolatry. G-d promised to gather a remnant one from every town and from every clan and bring them to Yerushalayim -Lam1.4-Zech 8.3.

This remnant would have shepherds and leaders who would prove the leadership intended by G-d, and there numbers would increase greatly a sign of G-d's blessings- Dvarim 30.5,9
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Chapter 4. The first metaphor pertained to farming just as a farmer does not sow his seed on unplowed ground, so Hashem does not sow his seed(Tora) on unplowed ground, so Hashem does not sow His seed Tora in unrepentant hearts. The men of Judah and Jerusalem needed to break up the unplowed ground of their hearts through repentance.

The second metaphor came from Ha'Brit Milah. Bris was and is a sign of being under G-d's covenant with Israel. Which is why it is necessary for Gentiles to receive Jewish Conversion otherwise one isn't truly apart of G-d's covenant they then are completely lost and doomed to desparity, paganism and idolatry, thus as long as the Church and Messy Antic Christians call on Yashke as there god and savior they will die and never ever live to see redemption, they will cease to exist as there gods, this belief in Yashke will one day cease to exist within the world, either when the real Mashiach comes or when Hashem reveals himself to the Jew and then to the nations...

The call for this sin as we are painting the picture was for sackcloth (Talit), when a man put sackcloth on he wrapped the garment under his feet and bottom and set on it, thus having the sackcloth cover him completely with a opening at his face (Sukkah). The man that enwrapped him self in sackcloth put himself in a type of sukka, the same way we Jews wrap ourselves for Yom Kippur or at Pesach. Ancient Israel's sukka was light enough to be carried on there backs as they fled Egypt. Just like this sackcloth they could enwrap themselves covering there feet and bottom with only there faces showing which is why any kind of tent is fitting for a sukka, the sages taught us to have a structure where the opening was revealed at Ha'Sechach. And that there has to be particular decorations called: Noy Sukkah. The ancient Sukkah was a Chuppah a Tallit Avelut Sach- the sackcloth. If a man only has a Tallit for a sukka he has fulfilled the order since Tora does not give us full details on how a sukka is to look.

This sackcloth was the Katan and i want to prove that to you in Shmu'EL Alef in a second or so. The men though circumcised physically was not circumcised in there hearts so that their inward condition matched their outward profession and proliferation-Deut 10.16,30.6,Jer 9.25-26.

Unless Judah did exercise true repentance not just outward profession G-d's wrath would be released and would burn like fire against the people. And once G-d's wrath was released no one could quench it, or stop G-d's judgment. The warning of coming judgment (4.5-9).

Lest the people wonder what form of G-d's judgment and wrath might this be Jeremiah described the coming judgment as the unleashing of Judah's enemies of the north. The command would go out to sound the Shofar which would signal the approach of the enemy’s armies. Hosea 5.8, Joel 2.1, Amos 3.6.

In response those living in the countryside would flee for safety to Jerusalem (Zion) to escape the disaster from the north that was bringing destruction.

The approaching army of Bavel (Babylon) in its ferocity was like a lion that had come out of his lair to attack the land of Judah. The invasion would leave the towns of Judah in ruins without inhabitants. Realization of the coming destruction would cause the people to lament and to wear sackcloths (Tallits). That rough, coarse material of ancient Israels made of goat and sheep's skin symbolizing mourning. The Body (Guf) is  covered with a garment covering there entire self. Jer 6.26;48.37;49.3;Gen 37.34; 1 Kings 21.27;Neh 9.1;Ps 30.11;35.13; 69.11;Lam2.10; Dan 9.3)

Because G-d's fierce anger had not been turned away (Jer 4.4)

The day of G-d's judgment would hold special dread for Judah's leaders. The King and the officials along with the Cohen and the Neviims would be paralyzed by fear as they watched the annihilation of their country. Yet the destruction came in part because of their failure to provide the leadership Judah needed.

4.10 This verse, Jeremiahs response to G-d is one of the most difficult verses in the book to interpret. The prophet claimed that G-d had deceived the people by promising they would have peace when in fact G-d had brought His Chever (sword) of judgment to their throats. Had G-d misled His people by lying to them about their fate? This interpretation must be rejected because it is out of character with the nature of G-d. In fact G-d's prophet had been predicting judgment, not peace Jer 1.14-16 etc. Only the false prophet had been proclaiming peace-Jer 6.14,14.13-14; 23.16-17.

4.11-12 Jeremiah returned to G-d's announcement of the coming invasion of Judah.   G-d compared the armies to a scorching wind that blows in from the desert. Wind affected the lives of everyone living in Judah. 4.13-14 G-d compared the advance of Babylon's (Bavel's)army to an approaching storm. The soldiers were sweeping into Judah like the clouds, and their chariots swirled along like a tornado (whirlwind). In light of Judahs certain destruction G-d again graciously called the people to repentance. If they were to wash the evil from their heart they would be saved (delivered) from their doom. We will stop here...
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shmu'EL Alef-1 Sam 21.9-10 Da'vid ate Ha'Panim Lechem
Show bread, Consecrated Bread, Bread of the presence.

9. And Ha'Cohen said, Ha'Cherev Golyat(The sword of Goliath) Ha'Pelishti(The Philistine), whom you killed (40 yrs ago) in Ha'Emek Elah (The Elah valley-which means: an oak, strength near Judah and Azekah), Hinei it is here wrapped in a cloth(Avelut Sach-sackcloth) behind the Ephod(Tunic); if you will take that, take it for there is no other except that here. And Da'vid said there is none like that; give it to me. 10. And Da'vid arose and fled that day from before Shaul Melech, and went to Achish Melech Gat(Akhish King of Gath).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Achish means: angry. A Philistine (Pelesheth) King of Gath, who in the title to the 34th Tehillim is called: Abimelech (King is in his name!!) Da'vid twice found refuge with him when he fled from Shaul in 1061 BCE called in Hebrew Achimelech Ha'Cohen. Since Da'vid was a young shepherd after killing the giant of the family of Anakim. All these years Achimelech has kept the sword that fell from Goliaths hands hidden enwrapped inside his Avelut Sach-sackcloth or better yet the Cohen's Tallit. I want to prove it further...
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Divrei Ha'Yamim Alef-1 Chronicles 21.16-17

16. Da'vid raised his eyes and saw Ha'Malak (The Angel) of Adonai Hashem standing between the earth and the sky, and in his hand was a drawn a sword stretching out over Yerushalayim. Then Da'vid and Ha'Zakenim (The Leaders, Elders) wearing (already) sackcloth(Avelut Sach Tzitzit Katan Tallit),fell on their faces.17. Da'vid said to Hashem, wasn't it I who ordered the census of the people? Ken (Yes),I am the one who has sinned and done something very wicked. But the sheep, what have they done? Please let your hand be against me and my father's family, but not against your people, striking them with this plague!

Da'vid was already wearing under his clothes or tunic a sackcloth Avelut Sach-a Katan Tallit Arba Kanfot. So then Da'vid took his tunic off and took off his sackcloth with preparations for mourning (Avelut) over his sin, but what did Da'vid do? That as a good leader he pleaded that G-d would not touch his people for the error of leadership. (This is another reason why Sephardi Mizrahi Jews need not acquire the dress of Ha’Yids, for this Katan Tallit Arba Kanfot is Sephardic Mizrahi and dates back four thousand years ago with fringes made of wool)

That the sins of leadership, those sins against his brother wouldn't reflect on Ha'Beth Kehilah (The Jewish Community).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
20.4-8 The chronicler's record of Da'vid's conquest begins and ends with references to wars against the Philistines (Pelesheth) 18.1,20.4-8. Israel had no more inveterate and persistent foe than the Philistines (Pelesheth) and Israel was never able to dominate them completely.2 Sam recounts the series of Philistine wars-2 Sam 21.15-22 but placed his record several chapters after the Ammonite wars narrative in 2 Sam 10-12.

He had at least one reasons for his. He first discussed in detail the involved stories of Da'vid's personal and family tragedies which befell him because of his affair with Bathsheba.

2 Sam 22-23 are Da'vid's hymn of praise and his catalog of heroes, many of whom were prominent in the Philistine hostilities. It may well be then that the Philistine war annals-2 Sam, 21.15-22 were placed immediately before 2 Sam. 22-23 because they dealt with a common theme.

20.6-8 The third Philistine war narrative reveals that a mutant Philistine giant met death at the hands of Da'vid's nephew and best friend Yonatan(2 Sam 21.20-21). There follows a succinct summary of the defeat of the Philistines, epitomized in the deaths of descendants of Rapha-1 Chron 20.8. Rapha was the ancestral father of a race of giants, this particular giant race known as Rephaites, who coexisted with the early Philistines and with Anakhims and intermarried with them-
Gen 14.5, Deut 2.11,20,3.11,1 Chron 20.4

21.1-7 The text did not state Da'vid's motivation for taking a census of Israel except to say Ha'Satan incited him to do so and Da'vid wanted to know how many fighting men there were. In 2 Sam 24.1, however the historians revealed that Hashem was angry with His people and used Da'vid's census as an occasion to punish him and them. No contradiction is here for Hashem simply let Ha'Satan tempt Da'vid to undertake the census, much as He permitted Ha'Satan to attack Job-Job 1.12 and comments on  2 Sam 24.1-3. In his sovereignty G-d's ultimate authority extends even to the workings of Ha'Satan. Da'vid's immediate purpose was to assess his military strength but to do so one would not rely on G-d alone. Da'vid was relying more on military capabilities than on G-d's power. Probably that is why Da'vid admitted that his action was sin.(v.8)

Joab,despite his objections to Da'vid's edict(v 3) had to undertake the census(v 4) and reported the totals of 1,100,000 men of Israel and 470,000 of Judah(v 5) Joab did not count the Levites or Benyamites, however since Levi could not participate militarily-Num 1.47-49 and the attempt to complete the census was frustrating apparently before Benyamin could be counted-1 Chron 27.24. Also Da'vid command was repulsive to Joab(21.6). Then Samuel account indicated that 800,000 combat troops were available in Israel and 500,000 in Judah 2 Sam 24.9. The 1,100,000 in all Israel included the 470,000 of Judah probably-1 Chron 21.5, thus giving a total of 630,000 for Israels proper.

The 800,00 of 2 Sam 24.9 might then include an estimate of 170,000 Levites plus 630,000 other Levites, thought such a large number of Levites is difficult to imagine. The 500,000 Judeans in the 2 Sam account may have included the 470,000 of 1 Chronicles along with a standing army of 30,000-2 Sam 6.14,14.13.

At any rate, at some point Da'vid realized the evil of his project and sought Hashem's forgiveness. This no doubt was granted but the purposes of Hashem had to be served-Israel had to be chastened. So the message came to Da'vid through the Prophet Gad that Da'vid was to choose one of three judgments G-d would bring on the people. There could be three years of famine (1.) Three months of pursuit by the enemy(2.) or three days of direct divine retribution by a plague(3.)(v 11-12)Rather that choosing one of the three options, Da'vid placed himself in G-d's hands, who then destroyed 70,000 men by a plague.

He appeared to Da'vid near the threshing floor of Araunah
2 Sam 24.16, the Hebrew-1 Chron 21.15 with a sword in His hand. Da'vid and Zakenim repented publicly and Da'vid pleaded that the rest of the people might be spared and that further punishment be meted only to him and his family.

The Angel then commanded Gad to tell Da'vid to build an altar on the threshing floor so he might offer appropriate propitiatory sacrifices. To do this was necessary to acquire the threshing floor from Araunah,a Jebusite who lived just north of Jerusalem. Meanwhile Araunah had seen the angel(v20)so when Da'vid approached him Araunah bowed down and offered to give the threshing floor to Da'vid with out price(v.21,23).

Da'vid refused his kind offer, however and insisted that he could not offer anything to Hashem that had cost him nothing(v 22,24). So the king paid Araunah 600 shekels of gold (15 pounds). However according to 2 Samuel 24.24 Da'vid paid a much smaller amount being 50 Shekels of Silver, ca. 1.1/4 pounds. The problem is explained by noting that the silver paid for the threshing floor and oxen (2 Sam 24.24) and that the gold paid for the site, a large plot of ground apparently adjacent to the threshing floor.

21.26-22.1 After Da'vid built the altar he offered up burnt offering (Olah) and fellowship offering(Tesuwmeth), the former to plead G-d's forgiveness of his sin and the latter to speak of the renewal of unbroken covenant relationship which would follow. G-d's response was favorable as indicated by His answering with fire from heaven. It was too late to save the 70,000 who died (21.14) but Jerusalem itself was spared by Da'vid's intercession 27; cf. V 16

Da'vid begins to worship there regularly instead of going to Gibeon where The Mosaic Tabernacle was located 16.39. Da'vid did not go to Gibeon because he was afraid of the sword of The Angel of Hashem 21.30. This probably means that Da'vid as a result of this whole experience now knew that Araunah's threshing floor not Gibeon was G-d's choice for the location of central worship at this time. It is confirmed by the next verse 22.1 Da'vid solemnly proclaimed that this new site would not be The House Of Hashem.

When Shlomo later built Ha'Beit Ha'Mikdash(The Temple) it was on this same piece of land-2 Chron 3.1, a place hallowed on which Avraham offered to sacrifice his son-Gen 22.22.2-5 Da'vid first selected stone cutters from among aliens of the land to quarry stones for the Temple. These Goyims may have included Phoenicians as they were particularly adept at masonry (I like to believe they were converts). In addition iron and bronze workers undertook the manufacture of nails and other metal fittings. Also Da'vid secured a countless number of cedar logs from Lebanon. He made all these preparations, he said, because his son Shlomo-Solomon was so young 29.1 he did not have the expertise necessary to provide a temple suitable for the great G-d of Israel.

22.6-10 When all was ready Da'vid called his son and told him that is had been his own desire to build the house of Hashem, but Hashem had forbidden it because Da'vid was a man of war. In the eyes of Hashem the shedding of blood in war was incompatible with building a place of worship. It was therefore to be left to Solomon, a man of peace whose name is related to the word for peace Shin, Hey, Lamed, Mem- Shlomo Shin, Lamed, Mem (SHALOM-0).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 To further prove my point about the sackcloth.
 
Interestingly when a body is dressed (Tachrichim) for funeral. A sash (Avnet) is wrapped around the clothing and wrapped in the form of the Hebrew letter ”Shin”.  A Tallit is laid over the Aron (coffin) if there is one. A Tallit prayer shawl worn during the man (man only) life, is laid in the coffin for wrapping the body once it is placed there. I want to be buried in my Tallit and Tefillin some day myself. Soil (Afar) from Israel if available is placed over various parts of the body and sprinkled in the coffin. I get my Tallits from Ethiopia hand made and my Tzitzit Katans from Yisrael! Often the Tallits made in Ethiopia come with a blue thread attached as Tora states however I remove the Tzitzits and put white wool or cotton Tzitzits on the four corners as we do not have the blue Tekhelet today Halachically universally accepted. However when the Temple and Temple times are restored so will Hashem restore the Tekhelet until then we don white Tzitzits only!

What's important about the Tallit is the Tzitzit. Without the Tzitzit it is just fabric. It is the Tzitzit that makes it a Tallit or Katan. I tie my old Tzitzit from a spool of wool or cotton as Halacha deems acceptable and Here is the Halachic ruling by which it is to be done.

HALACHA KAFUL SHEMONEH

8 fine threads- Tzitzit.
From the Tora:
B'Midbar 15. 38.
Dvarim 22.12

From Talmud:
Baveli Talmud- Menachot 39-42.
Shulchan Aruch- Orach Chayim 8-25, 11:12-13.

Upper knot- Keshet Elyon.
The wrapping of three winds- Hulya.
The Tzitzit is wrapped in 7-8-11-13.
Double knots- 2 knots
4 whites, 3 whites.
Some replace the blue with black dye strands to symbolize a loss of Chilazon blue.

 Halacha teaches in
Orach Chayim 9. 1/ Rambam, Laws of Tiztzit 3:1-2