I could show you tzitzit as worn by orthodox Jews (they have no blue cord in them), by Karaite Jews or my Messianic Jews, with all their elaborate knots and weavings which they respectively say are the "correct" way but which in truth derive from the so-called oral tradition of the talmudists, but they would not necessarily be correct. To see examples of rabbinical tradition which are practically ubiquitous, do a Google image search.

From what we know, there does not seem to have been a fixed pattern and nobody knows how they were made in Moses' day. Traditions doubtlessly evolved. Unfortunately, there is not a lot of ancient art work preserved except of some Jews in captivity. Here is one example:

As you can see, this is very different from modern traditions, and even traditions going back over the last two millennia. I have seen other pictures but can't locate them - when I do, I will post them here. But basically the other pictures I have seen interpret the "four corners" to be the two sleaves and the hem of the long robe by the feet. More later I hope.

I don't see how women wearing tzit-tzit could be a bad thing. The purpose of wearing them is to remind the wearer to obey the Torah-- it's a memory device for the benefit of the wearer. Shouldn't women be allowed to remind themselves to obey Torah?

Were they to have overall or joint accountability/headship/authority in the family, that would make sense, unless you believe in joint authority. I have yet to find any evidence before the advent of Yah'shua, or in the early Messianic Community, that women wore tzitzit. Women wearing tzitzit is a relatively modern innovation in both Judaism and Messianism. Talmudic authority Maimonides, in his Mishneh Torah (Hilchot Tzitzit 3:9) says:

"Women, slaves and minors are exempt from tzitzit according to the Torah ... Women and slaves who wish to wrap themselves in tallit may wrap themselves without making a blessing. And thus with other timebound, positive commandments from which women are exempt: if they wish to fulfil them without making a blessing, then you don't prevent them".

which gives us some idea of the prevalent views from that (post-Messianic) time period.

The strictest position is that of Epstein in Aruch Hashulchan (Orach Chayyim 17:3). He examines the rabbis' acceptance of women performing other timebound, positive mitzvot, such as the shaking of the lulav, and raises no objections. But in his eyes talit is different. First, the other timebound mitzvot are matters of chovat gavra (personal obligation), whereas tallit for women is not, and so they have more importance. Second, the shaking of the lulav and the hearing of the shofar occur only once in a year, but wearing the tallit is a daily commandment. He then says: "It is not fitting for a woman to wear tallit ..." and his arguments lead him to ask: "How can we allow women to wear a tallit?"

This, of course, presumes that Tallit-wearing is a Torah commandment.

Professor Milgrom of Berkeley University, who write one of the critical volumes of commentary on the Torah for the Jewish Publication Society, saw the tzitzit as a sign of royalty or the priesthood. They were worn on the lower hem of the robe, and thus we are a "kingdom of priests" seeing themselves as a light unto the world. This is my view. And this is why, though women are Priestesses in subordinate partnership with their husbands, I believe women cannot wear tzitzit. (The nature of Tallit is another question - the design prescriptions which we see in both Judaism and Messianism are for the most part Talmud-derived and based on evolving tradition and rabbinical law-making).

The earliest references to women being allowed to wear tallit and tzitzit are from no more than a thousand years ago, a full millennium after the beginning of the Messianic era. Sourses which discuss this issue in Judaism are: Isaac ibn Ghiyyat (b. 1038), Rashi (1040-1105), Rabbenu 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).

Historically, then, there is no evidence of this practice until recent times, and then outside the Messianic movement. Spiritually, since it denotes both a priesthood accountability, headship and commandment-keeping remembrance, it can only belong to men. Women have their own unique sign which Yahweh has given them - I strongly recommend the article The Biblical Headcovering: Scarf of Hidden Power which is the best article I have ever read on this subject.

I hope this helps.

Yaacov said:

I don't see how women wearing tzit-tzit could be a bad thing. The purpose of wearing them is to remind the wearer to obey the Torah-- it's a memory device for the benefit of the wearer. Shouldn't women be allowed to remind themselves to obey Torah?

Jaacov said:
I don't see how women wearing tzit-tzit could be a bad thing. The purpose of wearing them is to remind the wearer to obey the Torah-- it's a memory device for the benefit of the wearer. Shouldn't women be allowed to remind themselves to obey Torah?

I think the same way. And I am going to wear tzit-tzites too. :)

Chaya