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Home , Achai Gaon, Gershon Henoch Leiner, Tekhelet

CONTENTS Techeiles Revisited Berel Wein PAGES 2-4 Principles Regarding Tying Tzitzis with Techeiles TOPICS IN Collected Sources Perek PAGES 5-7 Kala Ilan Rabbi Ari Zivotofsky PAGES 8-9 Dyeing Techeiles HaTecheiles Dr. Baruch Sterman DAF YOMI • MENACHOS PEREK 4 PAGES 10-11 Maareh Sheni in Dyeing Techeiles PAGES 12-13 Rav Achai’s Dilemna PAGES 12-13 PTIL The Coins of Techeiles Dr. Ari Greenspan The Common Thread that Unites our PAGE 15 DEDICATED BY Jewish Past, Present, and Future RABBI & MRS. DOVID FULD Techeiles Revisited Rabbi Berel Wein

“Color is an emotional ne of the enduring mysteries of Jewish life following the exile of the from the was the disappearance of the string of experience. Techeiles Otecheiles in the tzitzis garment that Jews wore. Techeiles was known to be of a blue color while the other strings of the tzitzis were white in color. Not only did Jews stop wearing techeiles but they apparently even forgot how is the emotional it was once manufactured. The identified techeiles as being produced from the “blood” of a sea creature called the chilazon. And though the Talmud reminder of the bond did specify certain traits and identifying characteristics belonging to the chilazon, the description was never specific enough for later generations of Jews to unequivocally determine which sea creature was in fact the chilazon. between ourselves It was known that the chilazon was harvested in abundance along the northern coast of the Land of Israel from Haifa to south of Tyre in Lebanon (Shabbos and Hashem and 26a). Though techeiles itself disappeared from Jewish life as part of the damage of exile, the subject of techeiles continued to be discussed in the great halachic how we get closer to works of all ages. Just as the Jews did not forget Zion and , their subconscious memory of past glory and spiritual greatness kept techeiles Hashem with Ahavas alive, in their memory if not in actual practice. There are a number of basic questions a “lost” commandment, the tradition Hashem, the love of that require study in order for any (mesorah) of which has also been determination of the possibility of lost? These questions, which have observing techeiles in our time. The always existed and been discussed Hashem, the love of three main questions are: 1) When and in halachic and , why did techeiles disappear from the began to move from the realm of and Mitzvos,” Jewish world? 2) Which sea creature is purely intellectual and speculative the chilazon and how can blue dye be to the arena of Jewish practice about RABBI ABRAHAM J. TWERSKI manufactured from it? and 3) Even if one hundred thirty years ago. Since the chilazon can be positively identi- then, the search for the chilazon fied and techeiles processed from it, is and the debate about renewing the it within our halachic power to revive observance of techeiles has intensified

2 • PTIL TEKHELET • WWW.TEKHELET.COM Techeiles Revisited the Moslem conquest of dye obtained from that squid, which the country, in c. 638. he believed was techeiles. He defended In any event, the range his contentions in a massive three- of dates advanced volume work of Torah scholarship for the disappear- entitled Sfunei Tmunei Chol, Psil ance of techeiles in Techeiles, and Ein Hatecheiles. How- the Jewish world ever, Rabbi Herzog in his 1913 disserta- extends from tion proved that Rabbi Leiner’s squid the late fifthwas not the chilazon. Rather, Rabbi century (Rabbi Herzog advanced the theory that the Yehoshua Kutner chilazon was a snail, trunculus, in Yeshuat Malko, that had been discovered in Mediter- Orach Chaim, 2:1- ranean waters by a French zoologist, 3) to the fifteenth Henri Lacaze Duthiers, in 1857. How- century with the ever, Rabbi Herzog was disappointed fall of Constantinople by the fact that the dye obtained to the Moslems in from this snail was in color 1453 (mentioned by Rav and not the blue indigo necessary Herzog as a possibil- for techeiles. The problem that Rabbi ity, though he personally rejects Herzog raised was solved by a chance it.) Mar Shalom (died 859), discovery of Dr. Otto Elsner of the The seal of the of Radzyn, Rav Nachshon Gaon (died in 889) Shenkar Institute in Tel Aviv in the Rav , z”l Rav Shmuel ben Chafni Gaon (died early 1980’s. He discovered that the 1034), Rav Yitzchak Alfasi (died 1103), liquid extracted from the gland of until it has now achieved the status Rambam (died 1204), and many the snail, when exposed to the air, of discussion regarding practical other great of and turns purple in color. However, dur- observance. of Spain and France ing the dyeing process, when it is There are various dates and reasons bemoan the disappearance of techeiles exposed to direct sunlight it turns attributed to the demise of techeiles in from the Jewish scene. From all of into a brilliant indigo blue. The many the Jewish world. In the ancient world this it seems clear that techeiles was thousands of Jews who wear techeiles (and later in the world of ), the no longer available by the time of the today in their tzitzis obtain their colors of purple and blue were reserved zenith of the Moslem conquests in the techeiles strings from the dye of this for royalty and the upper classes. Mediterranean basin and the Balkans Murex trunculus snail (except of course The Romans were especially zealous in the seventh century. Rabbi David for the Radzyner Chasidim who follow about their governmental monop- ben Zimra (Radvaz) of Cairo stated oly on dye production for the royal at the end of the fifteenth century purple and blue. The Talmud records that the chilazon may certainly yet the arrest of two from Israel exist in the waters of the Mediterra- who were smuggling techeiles into nean but “we are unable to harvest it.” the Jewish community of Babylonia This situation remained in effect un- ( 12a). The Talmud also til the end of the nineteenth century. records that techeiles was brought to As for the remaining two questions Babylonia in the time of Rav Achai regarding techeiles – the identity of c. 500 CE (Menachos 43a). There is the sea creature called chilazon and no specific reference in the Talmud whether a “lost” commandment and that Jews were not able to obtain tradition can be revived after cen- and wear techeiles. Since the final turies of absence – there entered on redaction of the Babylonian Talmud the scene in 1889 Rabbi Gershon occurred c. 570 CE, Rabbi Isaac Henoch Leiner, the Radzyner Rebbe. Halevi Herzog, the first Chief Rabbi of Rabbi Leiner claimed that the Israel, in his seminal work on techeiles, chilazon was a type of squid called assumes that the techeiles manufac- the cuttlefish and he actually pro- turing factories in the Land of Israel duced thousands of sets of tzitzis that The Chilazon: were destroyed during the time of included a blue string made from a Murex trunculus

Techeiles Revisited PTIL TEKHELET • WWW.TEKHELET.COM • 3 their Rebbe’s opinion that the chilazon was a squid.) There seems to be little doubt today that the snail, Murex trunculus, is indeed the long- lost elusive chilazon. The question of reviving techeiles use has been hotly debated in rabbinic circles for over a century. Rabbi Yosef Dov Soloveitchik, the rabbi in Slutzk and Brisk in the middle and late 1800’s, discussed Rabbi Leiner’stecheiles and rejected it. Unfortunately, the Beis Halevi’s actual responsa was lost and two versions of his reckoning have come down to us. The Radzyner Rebbe, quoting the Brisker Rav in order to answer his objection, presents Rav Seated from left to right: HaRav Reuven Katz, HaGaon Rav Dov Weidenfeld of Tzivin, Soleveitchik’s contention that since HaRav Shmuel Yitzchak Hillman, and Chief Rabbi Isaac HaLevi Herzog. this squid was well known to the rabbis of all the ages, yet they did not regard it as being the chilazon, ery of how to obtain blue indigo dye One thing is certain: techeiles has this in effect constitutes a negative from its gland, would be sufficient in become a living issue and has left tradition regarding equating the terms of the first position attributed the exclusivity of the study hall and squid with the chilazon. However, if to the Brisker Rav, and on that basis entered into the everyday life of tens of the chilazon was instead found to be some feel that it is obligatory to wear thousands of Jews the world over. a newly discovered sea creature that techeiles in our very time. was unknown to the rabbis through- out the centuries, the lack of rabbinic There is a statement in the tradition would not necessarily dis- [Midrash Tanhuma (Shelach 28); qualify the techeiles produced from Bamidbar Rabba (17:5).] that techeiles “There is an obligation this recently discovered sea creature, was “nignaz” – “put-away/hidden.” There assuming, of course, that the pro- are those that maintain that this upon all who are spective chilazon and techeiles met statement also precludes the use of the criteria set forth in the Talmud. techeiles in our time. But it seems capable, to search for Within the Brisk family, though, a dif- clear that this was not the inten- [techeiles], to merit ferent line of reasoning is attributed tion of the Midrash, especially since to the Beis Halevi. They claim that techeiles was still in use after the Israel with this the Brisker Rav required a positive time of the writing of this Midrash. tradition regarding the identification Rabbonim such as Rabbi Yechiel commandment, which of the chilazon, and once that line of Michal Tukachinsky have inter- has been forgotten mesora was broken, the halachic de- preted the Midrash as meaning termination of the chilazon and wear- that techeiles became less and less for the last several ing techeiles derived from it would common but not that it disappeared have to wait for Messianic times (see completely, nor was this Midrashic centuries. And he who Rav Yosef Dov Soloveitchik, the Beis statement intended to prevent the succeeds in this, will Halevi’s great grandson, in Shiurim use of techeiles amongst Jews of later L’zecher Abba Mari z”l vol. 1, p. 228). generations. There is no unanimity in surely be blessed Clearly, this discrepancy regarding current rabbinic opinion regarding the Beis Halevi’s position has ramifi- this question of the reintroduction of by God.” cations regarding techeiles obtained techeiles into Jewish life and practice, RABBI G.H. LEINER, THE from the Murex trunculus since the though as an empiric observation, the RADZYNER REBBE recent discovery of the existence of this use of techeiles continues to spread snail and the even more recent discov- widely throughout the Jewish people.

4 • PTIL TEKHELET • WWW.TEKHELET.COM Techeiles Revisited Principles Regarding Tying Tzitzis with Techeiles Collected Sources

lthough the method for tying white tzitzis is fairly standardized, the situation regarding tying tzitzis with techeiles is the subject of Awidespread machlokes. There are many aspects dealt with by the and Rishonim:

Half of – (הל’ ציצית א’:ו) Rambam כמה גדילים נעשים? אין פחות NUMBER OF STRINGS ON one string (when folded becomes one משלושה חוטים כדברי בית הלל. בית EACH CORNER of the eight strings) is techeiles. The שמאי אומרים: מארבעה חוטים של תנו רבנן כמה חוטין הוא נותן? בית Rambam understands the posuk in תכלת וארבעה חוטים של לבן... והלכה שמאי אומרים ד’‚ ובית הלל אומרים :Bamidbar in the following manner כדברי בית שמאי. ספרי כי תצא )רלד( ג’... מנחות מא: – ונתנו על ציצת הכנף )= לבן( פתיל תכלת The Rabbis taught, How many strings How many strings are placed? Not put upon the fringe of each corner does one place [on each corner]? Beis less than three strings according to Beis (= white) one thread of blue. Only around the white (פתיל) Shammai say four and Beis Hillel say Hillel. Beis Shammai say: Four strings the windings .must be techeiles (כנף) three... MENACHOS 41B of techeiles and four strings of white. And core the halacha is according to Beis Shammai. SIFRE KI TETZEI (234) RATIO OF WHITE TO TECHEILES STRINGS Note: The Vilna Gaon claims that the correct version of this Sifre is מכמה גדילים אתה עושה? אין פחות — ”בג’ חוטין של לבן ורביעית של תכלת” משלושה – דברי בית הלל. בית שמאי With three strings of white and a“ אומרים: שלושה של צמר ורביעית fourth of techeiles.” This change של תכלת. והלכה כבית שמאי. would harmonize the two quotes ספרי שלח )קטו( from the Sifre. How many strings must one place? Not less than three – this is the opinion There are three different opinions of and the (השגות הל’ ציצית א’:ו) Raavad of Beis Hillel. Beis Shammai say: Three the Rishonim regarding the ratio of Based on the Sifre – (ערך תכלת) Aruch [strings] of [white] wool and a fourth of white to blue strings: in Shelach hold that one full string techeiles. And the halacha is according to (when folded it becomes two of the Beis Shammai. SIFRE SHELACH (115) eight) must be techeiles.

Principles Regarding Tying Tzitzis with Techeiles PTIL TEKHELET • WWW.TEKHELET.COM • 5 cludes both the white and the techeiles), THE KNOTS or that Rebbe is talking about the KESHER ELYON absolute minimum required to fulfill ואמר רבה שמע מינה קשר עליון the mitzva (bedieved deoraysa), but the דאורייתא. מנחות לט. (best method (lechatchila derabanan should have between seven and Rabbah says, this implies that the upper- thirteen twists. most knot is required from the Torah. COLOR OF TWISTS MENACHOS 39A

brings (מנחות לט. ותוספות שם) תנא, כשהוא מתחיל, מתחיל בלבן – down two possibilities regarding the ‘הכנף’, מין כנף‚ וכשהוא מסיים‚ מסיים and ( מ נ ח ו ת ל ח . ד ” ה ה ת כ ל ת) Tosfos -Rashi .placement of the uppermost knot בלבן – מעלין בקודש ולא מורידין. Two – (שם וכן מא: ד”ה בית שמאי) Tosfos מנחות לט. full strings (four of the eight) are • Closest to the garment, in order to techeiles. We learned in the Mishna, when connect the strings to the garment one begins, he begins with white ISSUES REGARDING THE – “[the fringe of each] corner,” the • At the end of all the twists, which WINDINGS (KRICHOS) same kind as the corner [i.e. the same adds stability to the windings CHULYOS color as the garment]; And when one DOUBLE OR SINGLE KNOTS concludes, he concludes with white וכמה שיעור חוליא? תניא, רבי one always increases holiness and There is an argument as to the – אומר כדי שיכרוך וישנה. תאנא‚ never decreases. MENACHOS 39A nature of the knots of the tzitzis. The הפוחת לא יפחות משבע‚ והמוסיף Geonim (331 ) hold that גאוניקה ח”ב עמ’ -There is an argument as to the expla לא יוסיף על שלוש עשרה. הפוחת לא a knot can be one string tucked under :nation of this passage יפחות משבע – כנגד שבעה רקיעים‚ (מנחות לט. ד”ה לא) itself. Rabbenu Tam והמוסיף לא יוסיף על שלש עשרה compares the knots of tzitzis to knots גאוניקה ח”ב עמ’) Rav • – כנגד שבעה רקיעין וששה אוירין -holds that the first chulya in other laws like Shabbos, and there (330-331 שביניהם. מנחות לט. is white, the next is techeiles, and so fore requires a double knot. Accord- And what is the measurement of a chulya on alternating white and techeiles ing to Rabbenu Chananel, the knot (link)? We learned in a Braisa, Rebbe for seven or thirteen chulyos. These is made by looping one string around says so that you can wind once, then chulyos of alternating colors are the rest, whereas The Mordechai holds again, and a third time. We learned in a termed l’sayrugin. that all the strings are used (by loop- Braisa, one who minimizes should not ing four around the other four). (הל’ ציצית א’:ב’-ג) The Rambam have less than seven, and one who maxi- • mizes should not exceed thirteen. One who holds that the first twist of the first KNOTS ON EACH CHULYA minimizes should not have less than seven – chulya and the last twist of the last אמר רבא שמע מינה צריך לקשור על chulya are white, and all the other כל חוליא וחוליא מנחות לח: this is analogous to the seven heavens, and one who maximizes should not exceed twists are techeiles. thirteen – this is analogous to the seven Ravah says, this implies that one (השגות הל’ ציצית א’: ז) The Raavad • must tie a knot after each and every heavens and six spaces between them. holds that the twists of each chulya chulya. MENACHOS 38B MENACHOS 39A alternate between white and techeiles. According to the Gemara, when tying FIVE KNOTS ציצית‚ שש מאות. שמונה חוטין tzitzis, there is a concept of chulyos CHULYOS IDENTIFIED וחמישה קשרים‚ הרי שש מאות ושלש literally, links or vertebrae). There is) עשרה. תנחומא, קרח י”ב an argument as to what the numbers seven and thirteen refer. Most Rishonim explain that these numbers refer to [The word] tzitzis is numerically equiva- the amount of chulyos (each of which lent to 600. 8 strings and 5 knots add up to is made up of three twists as Rebbe 613. TANCHUMA, KORACH 12 states). Some Rishonim explain that each chulya can have between seven and thirteen twists, and they explain Rebbe’s three twists as referring either Left to right: L’sayrugin, Yemenite, to the number of techeiles twists in ARI z”l/Radzyn, Raavad. each chulya (and the number seven in-

6 • PTIL TEKHELET • WWW.TEKHELET.COM Principles Regarding Tying Tzitzis with Techeiles Rav Amram Gaon – The Vilna Gaon – thir- seven or thirteen chulyos teen chulyos, alternat- RABBI MEIR WOULD SAY: alternating white then ing white and techeiles, techeiles. A knot at the distributed between five “What distinguished beginning and at the end double knots. Between (according to the Baal the first and second knot Techeiles from all Haitur, a knot after each – four chulyos (white, other types of dyes? chulya). (These knots are techeiles, white, techeiles) not double, but rather the and the same between the Because the techeiles winding string tucked second-third, and third- under itself. According fourth knots. Between is similar to the sea, to the Shaalos U’tshuvos the fourth and last knot and the sea is similar Binyamin Zeev, the knots – one chulya of white. are double knots.) to the sky and the The Rambam – all sky is similar to the Rav Natronai Gaon ac- twists are techeiles except cording to the Raava”d the first and last. Seven throne of Glory.” – five knots. Between each or thirteen chulyos are knot, seven to thirteen tied with a knot between MENACHOS 43B twists, with the twists each that keeps them alternating white then in place and separate techeiles. Between the from each other. The second and third knot, the Yemenites have a tradi- THE LENGTH OF THE WIND- amount of twists is not tion (even with white INGS AND THE STRINGS definite, but one may also tzitzis) of tying each .alternate between techeiles chulya into a special knot אמר רב הונא אמר רב ששת אמר .and white רב ירמיה בר אבא אמר רב... ונויי -The Rambam accord תכלת שליש גדיל ושני שלישי ענף. Tosfos – first a double knot, ing to the Ari z”l and מנחות לט. then one chulya of white the Radzyner – has all Rav Huna said in the name of Rav Sheshes and one of techeiles, then a the twists techeiles except in the name of Rav Yirmiyah bar Abba in second double knot, again the first and last. There the name of Rav: The most ornate techeiles white then techeiles and a are five knots: between ought be one third windings and two thirds knot, then again white and the first and second knot hanging threads. MENACHOS 39A techeiles then a knot, and there are seven twists, finishing with one white between the second VARIOUS OPINIONS chulya and a double knot. and third – eight twists, REGARDING THE KRICHOS This has seven chulyos and between the third and FOR TZITZIS WITH five knots. fourth – eleven twists, TECHEILES and between the fourth and last – thir- Disclaimer! Very few Poskim define The Chinuch – thirteen teen twists (similar to the way we tie their shittah in complete detail. Often chulyos, alternating white tzitzis without techeiles). Each group they discuss one issue (for example, and techeiles distributed of three is separated by winding the alternating the colors of the chulyos), between five double knots. techeiles around and inside to hold but leave another (e.g. the type of knot) Between the first and them together. unexplained. In the following list of second knot – three chul- shittos, some details are the result of yos (white, techeiles, white). speculation in order to determine a After the second knot complete practical method of tying. another three chulyos, “Techeiles” for it is (techeiles, white, techeiles). the essence (tachlis) The principles discussed above are After the third another applied differently by the Poskim. three (white, techeiles, of all the colors They correspond to the accompa- white), and after the fourth PARDES RIMONIM 10:2 nying pictures. The following is an – four chulyos (techeiles, (incomplete) list: white, techeiles, white).

Principles Regarding Tying Tzitzis with Techeiles PTIL TEKHELET • WWW.TEKHELET.COM • 7 Kala Ilan Rabbi Ari Zivotofsky

The Gemara in Menachos (41b) states: Isatis tinctoria – the woad plant ת”ר: טלית שכולה תכלת – כל מיני צבעונין פוטרין בה, חוץ מקלא אילן. ת”ר: תכלת אין לה בדיקה‚ ואין נקחית The Rabbis taught in a Baraisa: With respect to a garment that is made entirely of אלא מן המומחה... ותכלת אין לה techeiles, threads of all colors satisfy the tzitzis obligation in it, with the exception of בדיקה? והא רב יצחק בריה דרב יהודה .kala ilan בדיק ליה‚ )סי’ בגשם( מייתי מגביא גילא ומיא דשבלילתא ומימי רגלים :Rashi explains the reason why the kala ilan dye is unacceptable בן ארבעים יום‚ ותרי לה בגווייהו דדמי לתכלת וזימנין דמזבן לה לאינש אחרינא וסבר דכל חוטיה תכלת וכי מאורתא ועד לצפרא‚ איפרד חזותיה מצריך לטלית אחריתי שקיל תרי חוטים מהכא ונותן שם... ושדי קלא אילן עם – פסולה‚ לא איפרד חזותיה – כשרה. לבן בציצית והוי כלאים בלא מצוה. Since it is similar to techeiles and it may happen that the tallis is sold to another person The Rabbis taught in a Braisa: Techeiles who assumes all the strings are made of techeiles. And when he needs them for another has no means of examination, and there- tallis, he will take two strings from this [tallis] and put them on the other one… and he fore it may be bought only from an expert… Does techeiles actually have no will have kala ilan with white on the tzitzis thus making kelaim without any . means of examination? But Rav Yitzchak the son of Rav Yehudah would test Kala ilan is a fraudulent dye which is unscrupulous people might attempt [techeiles] for authenticity. (BeGeSHeM visually indistinguishable from the to pawn off strings dyed with it in is a mnemonic for the items that he used more expensive techeiles. It is there- place of genuine techeiles. The Sifri in his test.) He would bring alum, sap of fore imperative to ensure that one (Bamidbar, 115) warns against this: fenugreek, and urine that is forty days old, not substitute kala ilan for techeiles and he would soak [the techeiles] in them אני ה’ אלהיכם אשר הוצאתי אתכם either maliciously or by accident. As the from evening until morning. If its color מארץ מצרים, וכי מה ענין יציאת Gemara explains previously (Menachos faded, [the thread] was deemed unfit, for מצרים לכאן אלא שלא יאמר הרי אני 40a), the mitzvah of placing techeiles fading indicates that it is kala ilan, and if נותן צבעונים וקלא אילן והם דומים on one’s tallis overrides the issur of its color did not fade, it was deemed fit, for לתכלת ומי מודיע עלי בגלוי אני ה’ shaatnez, and as such, one is obligated this indicates that it was genuine. אלהיכם דעו מה עשיתי להם למצריים to put techeiles (which by definition ,The Rambam (Hilchos Tzitzis שהיו מעשיהם בסתר ופרסמתים בגלוי. is of wool, c.f. Yevamos 4b) on a tallis 2;5) agrees that although the two are made of linen. This, of course, is true “I am Hashem your God who took you out visually identical, chemical tests only when using authentic techeiles, of the land of Egypt.” What does leaving can distinguish between kala ilan but if the wool strings are dyed with Egypt have to do with this [parasha of the counterfeit kala ilan, the prohibi- and techeiles. It is generally agreed tzitzis]? Rather one should not say, “Behold that the tests recounted here are tion of shaatnez would remain intact, I put other dyes and kala ilan which are difficult to understand and are hence the injunction against any use שו”ת שאילת) identical to techeiles and who can make this therefore inconclusive of kala ilan was instituted in order to .(יעבץ חלק א סימן נו information public?” “I am Hashem your avoid any possible confusion. (See for God.” Know what I did to the Egyptians example the Rosh, Halachos Ketanos whose misdeeds were done in private and I [Menachos], Hilchos Tzitzis siman 1.) advertised them in public. Although the white (i.e. non-techeiles) This idea is brought down in a number strings of the tzitzis can theoretically of additional places including Bava be made of any color, the injunction Metziah (61b), Rashi on the posuk in against using kala ilan (instead of Shema (Bamidbar 15;41), and Shei- white) is so severe that Rav Moshe ltos D’rav Achai Gaon (Vaera 43). Feinstein felt that even if one had true These sources show that the similarity techeiles strings that were afterwards between kala ilan and techeiles was dipped in kala ilan (to increase their absolute, in that only Hashem can luster), they would still be prohibited. distinguish between them. Neverthe- (Iggros Moshe, Yoreh Deah, vol. 2; less, this assertion is challenged by the 133) Since kala ilan was identical to Gemara in Menachos (42b): the much more expensive techeiles, Indigofera tinctoria – the indigo plant

8 • PTIL TEKHELET • WWW.TEKHELET.COM Kala Ilan Both Rav Herzog (The Royal Purple and Biblical Blue, Keter, 1987, page 73) and the Radzyner offer the same line of proof for this assertion. If there is another chilazon whose dye satisfies these criteria, but is not kosher for techeiles, then why would not warn us regarding its use? The only caution recorded in the Gemara is with regard to kala ilan – indigo derived from a plant source – but there is no admonition against Isatis tinctoria – the woad plant Indigofera tinctoria – the indigo plant using another sea animal that is not the chilazon shel techeiles. Therefore, either that species’ dye is also KALA ILAN AND ISATIS KALA ILAN AS A kosher for techeiles, or there is only one BASIS FOR IDENTIFYING The Aruch defines kala ilan as species in the world (or in the TRUE TECHEILES and the Mosif Mediterranean) that satisfies both (פירוש אינדק”ו) indigo adds “Binyamin said: That is its Greek Kala ilan and techeiles are impossible those criteria. In either case, any sea name, it is a type of dye that is simi- to tell apart (at least with the naked creature which produces a permanent lar to techeiles.” The Nemukay Yosef eye), and so one should be able to make dye the color of indigo must necessar- .also identifies use of this property when attempting ily be kosher for use as techeiles (לד‚ ע”א בדפי הרי”ף) kala ilan with indigo and the to identify true techeiles. If one finds color blue. The Teshuvos Hageonim a candidate for the techeiles – pro- notes ducing chilazon, the most important (גאוניקה לגינזבורג‚ כרך ב’ עמ’ 333) that in Arabic it is called nil (which test would be to see if the color of the ORIGIN OF THE is indigo). dye is the same as that of indigo. In TERM KALA ILAN fact, the argument can be taken one Another dye mentioned by Chazal Rav Herzog (Biblical Blue, page step further, namely, that if one finds as similar to techeiles, and iden- 94) suggested a number of any marine organism that yields tified with the Arabic nil is possibilities explaining the a dye which is permanent and the isatis ( ) (Kaftor Vaferach, origins of the term kala ilan. color of indigo, then that dye must be איסטיס ch. 48, Radvaz in Teshuvah 685, Kala in Sanskrit means black kosher for techeiles. This is the opin- or deep blue and nilam is Rav Bartenura on the in ion of both of the greatest authorities indigo (similar to the Arabic Kelaim 2; 5, Pachad Yitzchak, vol. 4, on techeiles – Rav Gershon Henoch nil). Kala ilan may mean the p. 78 — see Rav Shlomo Teitelbaum Leiner of Radzyn and Rav Yitzchok kala derived from trees (ilan in Lulaot Hatecheiles, pp. 235-240) Isaac Halevi Herzog. The Radzyner in Hebrew) or perhaps it is a Although both isatis and kala ilan writes: corruption of kala-nil(am). denote indigo and are both simi- Rav Herzog also posits that אם אחר החיפוש נשיג ידינו למצוא lar to techeiles, the terms are not the Chinese lan (= indigo) דם איזה מין חלזון שיהיה used interchangeably. The Rambam might be involved. This may be שנוכל לצבוע בו צבע התכלת צבע (Hilchos Tzitzis, 2; 1) does seem to lent additional support by the עומדת ביפיה ולא תשתנה‚ ודאי יכול use isatis in place of kala ilan. Most fact that in ancient Chinese, -the term for indigo was actu לקיים מצות תכלת בלא שום ספק. probably the two were associated ‚ ally k’lan which is very simi- )שפוני טמוני חול עמ’ י”ד( -with different plants which both pro lar to kala ilan (Indigo Textiles, duced the same dye (indigo). Isatis If, after searching we would be able to Gösta Sandberg, Black, 1989). referred to the woad plant (Isatis find the blood of any kind of Chilazon tinctoria) which is indigenous to that would enable us to properly dye the The Chinese character the temperate regions of northern color of techeiles which would retain its for indigo (lan) is made Europe, while kala ilan corresponded original beauty and would not fade, then up of three elements – an eye, a person, and to Indigofera tinctoria which was certainly we would be able to fulfill the a vessel with water. cultivated in warmer climates (spe- mitzvah of techeiles without any doubt. Taken together, this cifically China and India) and yields (SEFUNEI TEMUNEI CHOL, PAGE 14, represents a reflection in the water much higher concentrations of indigo. 1999 EDITION) (perhaps of the sky).

Kala Ilan PTIL TEKHELET • WWW.TEKHELET.COM • 9 blue dyed wool. With the advances in Dyeing Techeiles our understanding of dye chemistry, Dr. Baruch Sterman however, much more efficient methods can be used which yield results in a The Gemara in Menachos (42b) relates: consistent and reliable manner. -Techeiles belongs to a group of colo אמר ליה אביי לרב שמואל בר רב יהודה: הא תכילתא היכי צבעיתו לה? אמר rants known as vat dyes. These must ליה: מייתינן דם חלזון וסמנין ורמינן להו ביורה ]ומרתחינן ליה[‚ ושקלינא פורתא undergo specific chemical processing בביעתא וטעמינן להו באודרא‚ ושדינן ליה לההוא ביעתא וקלינן ליה לאודרא. before they can be bound to fabric. Abaye said to Rav Shmuel bar Rav Yehudah: This thread of techeiles, how do you dye it? One of the main characteristics of [Rav Shmuel bar Rav Yehudah] replied: We bring the blood of the sea creature chilazon techeiles is its fastness – it does not and certain herbs, and we put them in a pot and boil it up. Then, we take a little bit of fade with time or wash out of the the dye in an eggshell and test it with a wad of wool. Then we spill out the dye left in that wool. The Gemara (Menachos 43a) eggshell and we burn the wad of wool that was dyed for the purpose of testing. explains that even after chemical test- its color does – לא איפרד חזותיה The dye process recounted here is a uniform and moderate temperature by a ing similar to that brought down by the pipe brought from a furnace some way off. not fade, or as the Rambam puts שעומדת ביפיה ,(ancient Greek and Roman scholars. This will cause it gradually to deposit the it (Hilchos Tzitzis 2;1 it remains beautiful and – ולא תשתנה Aristotle (d. 322 BCE) and Pliny the portions of flesh which are bound to have Elder (d. 79 CE) describe the proce- adhered to the veins, and after about nine does not change. dure used in dyeing with the porphyra. days the cauldron is strained and wool that This trait of steadfast stability in a Pliny elaborates on the method: has been washed clean is dipped for a trial. dye translates chemically into the (Natural History, Book IX. LXII. 133) The vein of [the snail] is removed and to fact that the dye pigment does not this salt has to be added… and it should be This procedure has been reenacted by readily bind to water or soap or other heated in a leaden pot, and with 50 lbs of researchers in Israel and England who substances that could serve to remove dye to every six gallons of ‑‑‑water kept at have been able to produce beautiful it from the fabric. However, if a dye

10 • PTIL TEKHELET • WWW.TEKHELET.COM Dyeing Techeiles he posuk in krias shema says that by looking at the tzitzis one will remember all of Hashem’s mitzvos. Rashi explains that the word tzitzis is numerically T equal to 600. Add to that the 8 strings and 5 knots, and you have 613, the number of mitzvos in the Torah. The Ramban and others disagree with Rashi and claim that it is the string of techeiles itself that serves as the reminder. The sky-blue thread evokes contemplation of the heavens and of God’s throne, which leads one to remember the mitzvos. Interestingly, work by Dutch scientists* regarding the properties of the techeiles dye molecule revealed a striking coincidence. The color of a substance is de- termined by way it reflects and absorbs light. No two molecules have the same pattern (called a wavelength absorption spectrum) which is measured in units called nanometers. Techeiles obtained from the Murex trunculus snail derives its color from a sharp peak in its spectrum at exactly 613 nanometers. * J. Wouters and A. Verhecken, JSDC Volume 107, July/August, 1991.

reducing agent (such as sodium wool into it. Why not just look at the dithionite). In this reduced state, two dye solution and see if it is the right important things can happen. Firstly, color? Since the dye in its reduced the dye molecule dissolves in water, state gives no indication of the color allowing wool to absorb the solu- that the dyed wool will have, the only tion and take up the dye. Secondly, way to accurately determine this is the chemical bonds are weakened so to dye some wool which brings it out that exposure to sunlight removes of reduction by exposing it to the the purple tint from the dye molecule oxygen in the air. In the picture one (present when taken from the snail), can see the lustrous blue techeiles and leaving it the beautiful sky-blue of the wool in its final state, and the that is techeiles. yellow-green of the dye solution. The effect of sunlight on the reduced The chilazon stores the techeiles The chilazon after being broken open dye was discovered only in 1985. inside a gland. (These dye compounds (petziah), showing the gland where the Before then, all techeiles researchers are actually formed as the snail precursor to the dye is stored. (including the Radzyner Rebbe and digests its food.) In order to become PHOTO BY CHRIS ATKINS. Rav Herzog) believed as fact that sea- the dye, two additional things are snails could produce only purple, necessary; an enzyme called pur- is hard to get out of the wool, it is which was the main obstacle to posi- purase which is also present in the equally hard to get it into the wool, tively identifying them as the source snail, and air. The enzyme decom- i.e. to dye the wool in the first place! of techeiles. Once it became known poses quickly after the snail dies, so Overcoming this obstacle is the major that the murex could also produce the dye must be extracted and ex- difficulty facing the vat dyes. blue, it was only a few short years later posed to air while the snail is alive or In order to dissolve the techeiles that Rav Eliyahu Tavger produced shortly after its death. This accords molecule in water and introduce the first authentic techeiles strings in well with the sugya in Shabbos (75a) it into the wool, it must undergo over 1300 years. which discusses whether breaking the chemical process known as open a chilazon and extracting its dye in (יורה) When the dye is in the vat reduction. In ancient times this was should make one liable for the trans- the reduced state, it does not have the accomplished through fermen- gression of taking a life on Shabbos, same color that it will ultimately have tation, where the meat and dye- since killing the snail is actually in the wool. Rather the solution has containing parts of the snail were detrimental to the dyeing process. a yellow-green hue, as can be seen in heated on a low flame for a few days דכמה דאית ביה נשמה – טפי ניחא the accompanying picture. This may (as described by the Gemara and by ליה‚ כי היכי דליציל ציבעיה. help us understand the second part of the classical scholars). Bacteria that Rav Shmuel bar Yehudah’s statement live on the snail meat ferment the dye The more life it has, the more it pleases, so (echoed by Pliny) regarding the need and reduce it. In modern times, that that the dye will be clear. to “test” the dye by pouring out some same result can be accomplished dye into an egg shell and dipping much more quickly by adding a strong

Dyeing Techeiles PTIL TEKHELET • WWW.TEKHELET.COM • 11 invalidate the remaining dye. Tosafos Maareh Sheni in Dyeing Techeiles say this explicitly, דאפילו מאה פעמים לשמו משמע דכשר...אבל כשטעם הרי יש צבע :The Gemara (Menachos 42b) brings down a machlokes שאינו ראוי לתכלת ולכך קרוי מראה טעימה פסולה משום שנאמר )שמות כח, לא( כליל תכלת דברי ר’ חנינא בן שני )תוספות מנחות מב: ד”ה משום( גמליאל רבי יוחנן בן דהבאי אומר אפילו מראה שני שבה כשר משום שנאמר Even if one dyed a hundred times [in )ויקרא יד, ד( ושני תולעת Dye used for a test is since it is written: kelil techeiles (completely techeiles). These are the same vat, each time] with the proper the words of R’ Chanina Ben Gamliel. R’ Yochanan Ben Dahavai says: even the second intention, it would apparently be accept- appearance (maareh sheni) is fit, since it is written: and a thread of red (shani) wool. able… But if one tested [the dye], that would result in dye that is unfit for Techeiles, and R’ Chanina ben Gamliel’s opinion therefore it is called “maareh sheni”. was accepted by the , as can RABBI SHIMON be seen by R’ Shmuel bar R’ Yehuda’s Rashi is of a different opinion: BAR YOCHAI SAID: משום שנאמר כליל תכלת – כל תכלת description of the dyeing process on בעינן )כליל( שיהא כל עיקר מראה Anyone who is that same daf and as brought down החלזון בצמר שלא יהא דבר אחר .(by the Rambam (Hilchos Tzitzis, 2;3 צבוע בה מתחילתה )רש”י מנחות מב: diligent in this The Rambam explains the reasoning ד”ה משום( behind this ruling as a question of -and by dip – צביעה לשמה – mitzvah of tzitzis intention ping wool in the vat to test the dye’s Since (the Torah) states “completely techeiles” merits receiving quality as opposed to dipping wool – All-techeiles is required (kelil). Such the Shechinah for the sake of dyeing Techeiles for a that there be the entire essential part of the mitzvah, one invalidates the entire appearance of the [dye obtained from the] (Divine Presence) vat. According to this understand- chillazon within the wool, that nothing else ing, if one were to dye a batch of wool shall be dyed with it beforehand. MENACHOS 43B with the proper intention there would be no problem with dipping a second Rashi seems to be clear in stating that batch of wool into the same vat, since dipping a second batch of wool in the nothing had been done which would dye vat would be considered Maareh

12 • PTIL TEKHELET • WWW.TEKHELET.COM Maareh Sheni in Dyeing Techeiles Sheni and that would be pasul to elicit a sense of eminence and stringency held by Ptil Tekhelet is (Tosafos explicitly state that this is nobility, the aspect of Malchut (as based on the same reasoning. Only Rashi’s opinion). R’ Gershon Henoch Mordechai’s Techeiles is described tufts of wool or fine threads are dyed Leiner of Radzyn, however, argues Megillat Esther 6:8). One can in the techeiles vat, but not fully 8-fold that the only possible understanding suggest that this idea is in fact plied strings (after shezira). The tightly alluded to by R’ Chanina ben Gamliel’s wound strings do not fully absorb the כל עיקר מראה – of Rashi’s requirement – must relate to the strength of the drasha from the text, basing it on the dye throughout, and a core of white dye color. The problem is a physical words kelil techeiles. The word kelil remains. This could be a violation of deficiency in the appearance of the dye in context means fully, completely. kelil techeiles on two counts. Firstly, and “thus But in Mishnaic parlance, the word understanding kelil as ‘completely’, the (חסרון ממשות מראה הצבע) when something else has been dyed in had a second meaning, as in the techeiles dye does not permeate the it (the vat) beforehand, the potency of phrase from the Amidah, string thoroughly. Secondly, following -a crown the notion of techeiles as represent“ – כליל תפארת בראשו נתת the dye (color) is weakened”.1 Drawing on his own experience in dyeing, the of glory You placed on his head” ing the highest level of prestige, such Radzyner Rebbe writes: – hinting that the dyeing must strings would certainly be considered adhere to the highest standards inferior. One might be tempted to call ,befitting a king. Rashi’s words – them techeiles-plated, and indeed בצבע חמה נראה בחוש שאינו מושך are understood such strings could hardly be described – כל עיקר מראה החלזון וקולט הצבע בפעם הראשונה ואפילו .to mean the full potential of the as fit for a king בפעם שניה ושלישית צובעת במראה יפה וחזקה כפעם ראשונה ולא הוכהה פתיל תכלת, דף עו במהדורת ספרי קודש מישור 1990 chillazon, since anything less would 1 דף עז ,Ibid diminish the dye’s stature.3 2 מראיתה כלל ואיך שייך לומר דלא הוי Rav Tavger sees this idea in the Rambam as 3 כליל תכלת? Based on Rav Tavger’s interpretation, well, who chooses the word “pagum” to de- With a hot (dye vat) we see empirically that scribe the vat contaminated by teimah. See we at Ptil Tekhelet adopt a stringent פירוש לפרק ב מהלכות ציצית לרמב"ם, הרב אליהו the first batch (of wool) does not absorb טבגר, והיה לכם לציצית – קונטרס בענייני התכלת, שנה position and uses each dye vat only שתים עשרה, פתיל תכלת all the dye), and even the second and third) once for one batch of wool. A further times the wool obtains as beautiful and fast an appearance as the first time, and does not look lighter in any way. How is it possible to say (regarding the second and Unearthed at the archeological dig on Har Tzion in Jerusalem, this specimen third batches) that this is not kelil techeiles?2 dates from the first century C.E. – the years before the churban Bayis Sheni (destruction of the ). The area has been identified as the houses Based on this reasoning, the Radzyner where the Kohanim lived. A few tens of Murex trunculus shells were found. paskens that it is permissible to dye multiple times in the same dye vat as long as all immersions of the wool are to meet the requirement ,לשמה done of the Rambam and Tosafos, and the dye color remains strong and beautiful (to meet Rashi’s requirement To this day, Radzyn .(כל עיקר מראה of dyers (who still use the dye obtained from the cuttlefish), follow R’ Gershon Henoch’s psak halacha and dip multiple times in the same vat. R’ Eliyahu Tavger suggested another way to understand Rashi’s opinion, namely that the first wool dipped into the dye vat carries an enhanced quality in terms of prestige and not merely in terms of dye strength. Only the first dip is worthy, similar to the olive oil for the Menorah, the bikkurim, and the first-born. Techeiles, as the most precious of dyes, is meant

Maareh Sheni in Dyeing Techeiles PTIL TEKHELET • WWW.TEKHELET.COM • 13 Rav Achai’s Dilemma

The Gemara (Menachos 43a) tells of the strange results of some chemical tests to determine the authenticity of some techeiles strings in the days of Rav Achai. מר ממשכי אייתי תכלתא בשני רב אחאי, בדקוה בדרב יצחק בריה דרב יהודה ואיפרד חזותיה, בדרב אדא ואישתנאי למעליותא, סבר למיפסלה. אמר להו רב אחאי: אלא הא לא תכילתא היא ולא קלא אילן היא. Mar from Mashkhei brought sky-blue wool in the time of Rav Achai They tested it in the manner described by Rav Yitzhak, son of Rav Yehuda, and its color faded. They then tested it in the manner described by Rav Adda and the color changed for the better. They thought to deem the wool unfit [because it did not pass the first test]. RavA chai said to Wool – Murex-dyed | , Israel | First century BCE-first century CE them: But how could it be that this wool is not techeiles, [as it failed one of the tests], and is PHOTO BY CLARA AMIT, COURTESY OF THE ISRAEL ANTIQUITIES also not kala ilan [as it passed the other]?

In ancient times there were only two The three pictures here show fabrics sources that could produce a sky-blue dating back to the end of the Second dye, techeiles, which came from a sea- Temple period through the first and snail, and Kala Ilan which was derived second century – the times of the from a plant (and is identified with Tanaim. The first picture is of a fabric indigo – see previous article). The two from King Herod’s palace at Masada. produced virtually identical colors – The second is a scrap of cloth found indistinguishable to the naked eye – not far from there, in a cave that was and so Chazal proposed two different used as a hideout by Bar Kochba’s chemical tests to try and determine if soldiers. Both of those fragments a string was authentic techeiles based contain blue threads dyed from on the theory that snail-techeiles was murex snails. The third picture shows Wool – Murex-dyed | Murabba'at Caves, a more durable dye than its vegetable a cloth from the same time period, Israel | The Bar Kokhba Revolt, 132-136 CE counterpart, Kala Ilan. Rav Achai found in Ein Rachel in the Arava PHOTO BY CLARA AMIT, COURTESY OF THE ISRAEL ANTIQUITIES was surprised when the two tests unexpectedly gave differing results, Desert, but that was dyed with plant- the strings “failed” the first but based indigo. No blue-dyed fabric “passed” the second. Ultimately, the from that period has ever been found Gemara explains that they are not two that came from a source other than different tests, but rather, are two stages the murex or the indigo plant. Histo- of a procedure. rians, archeologists and scientists do not believe there were or could have Rav Achai’s words imply that there been any third source for blue dyes, could be no third option for the precisely as Rav Achai maintained. blue strings before him, either they were dyed with techeiles or with Although in ancient times it was Kala Ilan. That assumption is borne difficult to distinguish between out by the archeological record we techeiles and Kala Ilan, modern have of that period. Fabrics generally chemical analysis tools are sensitive don’t last very long; it is rare to find enough to detect the very low con- any more than a few hundred years centrations of trace molecules that old, let alone thousands of years. For a exist only in samples from one source textile to last that long it requires very as opposed to the other. This allows special environmental conditions, the researchers to unequivocally deter- kind that just happened to be found mine if a blue thread was colored with in the Judean Desert along the Dead Wool – Indigo-dyed | Ein Rachel, Israel | murex-dye, and even to determine the First century BCE-first century CE Sea, and many of the oldest surviving exact species of murex. PHOTO BY CLARA AMIT, COURTESY OF THE ISRAEL ANTIQUITIES fabrics have been found there.

14 • PTIL TEKHELET • WWW.TEKHELET.COM Rav Achai’s Dilemna The beautiful coin of Tyre (above) shows the eagle representing the The Coins of Techeiles Roman government, and between Dr. Ari Greenspan its legs is the valuable Murex shell.

uring the 3rd century the Roman government severely restricted the wearing of techeiles and argaman, and use of these colors was Dlimited to the ruling class. At some point, this most expensive of dyes became worth a fortune, as the Gemara states, “therefore [Techeiles] is expensive” (Menachos, 44a). Most techeiles and argaman came Perhaps the most interesting intersec- from the coast of northern Israel tion of these elements is the following and Lebanon, and we are told in the elusive story (Sanhedrin, 12a): תכלת אין כשרה Gemara that the snails are found אלא מן החלזון, שלא והא שלחו ליה לרבא: זוג בא מרקת‚ ”from “Haifa to the ladders of Tyre ותפשו נשר‚ ובידם דברים הנעשה בלוז‚ .(Shabbos 26a) מן החלזון – פסולה ומאי ניהו – תכלת‚ בזכות הרחמים )תוספתא מנחות פ"ט הל' ו( ובזכותם יצאו בשלום. Tyre was also renowned for being the most important Roman coin mint “It was sent to Ravah: a pair came from raditional sources describing the east of Rome. So unadulterated was Reket, the eagle caught them, and in chilazon that produced techeiles the silver of Tyre, and of such high T their hands they had things made in Luz. dye are often vague and cryptic. A look quality were its coins, that Chazal to linguistics may offer a hint regard- What were they? Techeiles, by the mercy tell us that for any mitzvos aseh ing its identification. A segment from of heaven and their merits they escaped that requires money, the coin to use the Talmud Yerushalmi as quoted by in peace.” the Raavya (Brachos 25) reads: is the “Tyrian Shekel” (Kiddushin, "וגרסינן בירושלמי בין תכלת 11a). The Tyrian Shekel was widely Two people came to Ravah who was in לכרתי בין פורפורין ובין פריסינין” used throughout the entire Roman Bavel. They had items made in Luz, a Empire; it was the dollar of its day. – [to distinguish] between techeiles city known for its techeiles manufac- It is no wonder that for a period of and karti; [in other words] between ture (Sota, 46b). Reket is the city of porphyrin and prasinin. 70 years or so, these coins were used Teveria, the seat of the Sanhedrin in to publicize the most important com- Here, the Yerushalmi associates the those days. Some suggest that these word with the Greek word תכלת modity and industry of the city –­ the two individuals were shluchei sanhe- πορφύρα. This word is used even in famous dyes of techeiles and argaman. drin trying to smuggle techeiles into modern times for the Murex snail, as Bavel for mitzvas tzitzis. The eagle well as for the fabrics dyed with its Numerous coins with a predomi- secretion. Parenthetically, the Greek nantly depicted Murex shell, the is the symbol of Rome, and as Rashi word πράσινος, which this Yerushalmi translates ,כרתי ancient source of the dyes, have been says, Roman soldiers caught them. A associates with discovered. great miracle happened and they were to leek-green. (See also Chavos released and made their way success- Yair, Mekor Chaim 18:2 and Shiltei fully to Bavel. Giborim 79.)

The Coins of Techeiles PTIL TEKHELET • WWW.TEKHELET.COM • 15 There are many paths open to us in our search for spirituality. Wearing techeiles is one easy path. As the Talmud tells us, the blue of techeiles evokes the image of the deep blue sea, from there to the blue of heaven, and from there to the Almighty’s “throne of glory”. That is the highest level of Spirituality! RABBI TZVI HERSH WEINREB PHOTOGRAPHY: PHOTOGRAPHY: apis Lazuli was the precious blue Lstone used throughout the ancient world, and is what the Torah calls Techeiles… “Sapir”. It is connected with techeiles in A Seal of Gold GRAPHIC • WWW.EUGENEWEISBWERG.COM. WEISBERG EUGENE a number of ways — primarily because its blue color symbolized the sky (see (MENACHOS 43B) Shemot 24:10). The Midrash writes: Just as a slave is sealed with the sign of his למה הזהירה התורה על התכלת. מפני שהתכלת דומה לספיר, והלוחות היו master, and as a lover של ספיר. לומר לך, שכל זמן שישראל מסתכלין בתכלת הזאת, הן נזכרין adorns a symbol and במה שכתוב בלוחות, ומקיימין אותן ,reminder of the love )משנת רבי אליעזר פרשה יד( Why does the Torah insist on techeiles? so we carry the tzitzis Because techeiles is similar to Sapir, and the Tablets (of the Asseres Hadibros) were of techeiles, the royal made of Sapir. This teaches us that when- ever the Jewish people look at the techeiles thread which resembles DESIGN: ZATAR CREATIVE • WWW.ZATAR.CO.IL CREATIVE ZATAR DESIGN: they will be reminded of what is written the Kisei Hakavod, on those Tablets and they will keep them. (Mishnas R’ Eliezer, 14) as a symbol of our

In the ancient language of Acadian, connection to Hashem. the word ta-khil-tu (cognate of the An ancient cylinder seal and its impression. HARAV BENZION HALBERSTAM Hebrew techeiles) literally meant Lapis Lazuli | Ur, Iraq | ca. 2100-2000 BCE BLMJ 02541: COURTESY BIBLE LANDS MUSEUM JERUSALEM. “lapis-lazuli-colored wool”. PHOTOGRAPHER: MOSHE CAINE.

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