CONTENTS Techeiles Revisited Rabbi Berel Wein PAGES 2-4 Principles Regarding Tying Tzitzis with Techeiles Collected Sources PAGES 5-7 Kala Ilan Rabbi Ari Zivotofsky PAGES 8-9

TOPICS IN Dyeing Techeiles Perek Dr. Baruch Sterman PAGES 10-11 Maareh Sheni in Dyeing Techeiles PAGES 12-13 HaTecheiles Rav Achai’s Dilemna DAF YOMI • MENACHOS PEREK 4 PAGES 12-13 The Coins of Techeiles Dr. Ari Greenspan PAGE 15 Techeiles Revisited “Color is an emotional Rabbi Berel Wein

experience. Techeiles ne of the enduring mysteries of Jewish life following the exile of the is the emotional from the was the disappearance of the string of Otecheiles in the tzitzis garment that Jews wore. Techeiles was known reminder of the bond 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 between ourselves and it was once manufactured. The identified techeiles as being produced Hashem and how we from the “blood” of a sea creature called the chilazon. And though the Talmud did specify certain traits and identifying characteristics belonging to the get closer to Hashem chilazon, the description was never specific enough for later generations of Jews to unequivocally determine which sea creature was in fact the chilazon. with Ahavas Hashem, 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 the love of Hashem, 26a). Though techeiles itself disappeared from Jewish life as part of the damage the love of Torah and of exile, the subject of techeiles continued to be discussed in the great halachic works of all ages. Just as the Jews did not forget Zion and Jerusalem, their Mitzvos,” subconscious memory of past glory and spiritual greatness kept techeiles RABBI ABRAHAM J. TWERSKI alive, in their memory if not in actual practice. There are a number of basic questions a “lost” commandment, the tradition 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 three main questions are: 1) When and in halachic and rabbinic literature, why did techeiles disappear from the began to move from the realm of 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 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 • PEREK HATECHEILES Techeiles Revisited the Moslem conquest of obtained from that squid, which he the country, in c. 638. 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, Murex 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 Constantino- by the fact that the dye obtained ple to the Moslems in from this snail was purple 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 Rav Nachshon Gaon (died in 889) Shenkar Institute in in the 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 Babylonia and turns purple in color. However, dur- observance. of Spain and France ing the dyeing process, when it is ex- There are various dates and reasons bemoan the disappearance of techeiles posed to direct sunlight it turns into attributed to the demise of techeiles in from the Jewish scene. From all of 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 techei- (and later in the world of Rome), the no longer available by the time of the les 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 fol- 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 rabbis 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- (Sanhedrin 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 re- turies of absence – there entered on daction 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 chi- Israel, in his seminal work on techeiles, lazon was a type of squid called the assumes that the techeiles manufac- cuttlefish and he actually produced turing factories in the Land of Israel thousands of sets of tzitzis that in- The Chilazon: were destroyed during the time of cluded a blue string made from a dye Murex trunculus

Techeiles Revisited PEREK HATECHEILES • 3 low 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 rab- binic 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’s techeiles and rejected it. Unfor- tunately, the Beis Halevi’s actual 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 Soleveitchik’s Seated from left to right: HaRav Reuven Katz, HaGaon Rav Dov Weidenfeld of Tzivin, contention that since this squid was HaRav Shmuel Yitzchak Hillman, and Chief Rabbi Isaac HaLevi Herzog. well known to the rabbis of all the ages, yet they did not regard it as being the chilazon, this in effect and the even more recent discov- widely throughout the Jewish people. constitutes a negative tradition ery of how to obtain blue indigo dye One thing is certain: techeiles has regarding equating the squid with from its gland, would be sufficient in become a living issue and has left the chilazon. However, if the chilazon terms of the first position attributed the exclusivity of the study hall and was instead found to be a newly to the Brisker Rav, and on that basis entered into the everyday life of tens of discovered sea creature that was some feel that it is obligatory to wear thousands of Jews the world over. unknown to the rabbis through- techeiles in our very time. out the centuries, the lack of rab- binic tradition would not necessarily There is a statement in the Midrash disqualify the techeiles produced [Midrash Tanhuma (Shelach 28); “There is an obligation from this recently discovered sea crea- Bamidbar Rabba (17:5).] that techeiles ture, assuming, of course, that the was “nignaz” – “put-away/hidden.” There upon all who are prospective chilazon and techeiles are those that maintain that this met the criteria set forth in the statement also precludes the use of capable, to search for Talmud. Within the Brisk family, techeiles in our time. But it seems [tekhelet], to merit though, a different line of reason- clear that this was not the inten- ing is attributed to the Beis Halevi. tion of the Midrash, especially since Israel with this They claim that the Brisker Rav re- techeiles was still in use after the quired a positive tradition regarding time of the writing of this Midrash. commandment, which the identification of the chilazon, Rabbonim such as Rabbi Yechiel has been forgotten and once that line of mesora was Michal Tukachinsky have inter- broken, the halachic determination preted the Midrash as meaning for the last several of the chilazon and wearing techeiles that techeiles became less and less derived from it would have to wait common but not that it disappeared centuries. And he who for Messianic times (see Rav Yosef completely, nor was this Midrashic succeeds in this, will Dov Soloveitchik, the Beis Halevi’s statement intended to prevent the great grandson, in Shiurim L’zecher use of techeiles amongst Jews of later surely be blessed Abba Mari z”l vol. 1, p. 228). Clearly, generations. There is no unanimity in this discrepancy regarding the Beis current rabbinic opinion regarding by God.” Halevi’s position has ramifications this question of the reintroduction of RABBI G.H. LEINER, THE regarding techeiles obtained from techeiles into Jewish life and practice, RADZYNER REBBE the Murex trunculus since the recent though as an empiric observation, the discovery of the existence of this snail use of techeiles continues to spread

4 • PEREK HATECHEILES 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 Gemara 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 the around the white (פתיל) Shammai say four and Beis Hillel say Hillel. Beis Shammai say: Four strings 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 PEREK HATECHEILES • 4 the number seven includes both THE KNOTS the white and the techeiles), or that KESHER ELYON Rebbe is talking about the absolute ואמר רבה שמע מינה קשר עליון minimum required to fulfill the דאורייתא. מנחות לט. mitzva (bedieved deoraysa), but the best method (lechatchila derabanan) Rabbah says, this implies that the upper- should have between seven and thir- most knot is required from the Torah. teen twists. MENACHOS 39A COLOR OF TWISTS brings (מנחות לט. ותוספות שם) Rashi down two possibilities regarding the תנא, כשהוא מתחיל, מתחיל בלבן – and ( מ נ ח ו ת ל ח . ד ” ה ה ת כ ל ת) Tosfos -Rashi .placement of the uppermost knot ‘הכנף’, מין כנף‚ וכשהוא מסיים‚ מסיים Two – (שם וכן מא: ד”ה בית שמאי) Tosfos בלבן – מעלין בקודש ולא מורידין. full strings (four of the eight) are • Closest to the garment, in order to מנחות לט. .techeiles connect the strings to the garment We learned in the Mishna, when ISSUES REGARDING THE one begins, he begins with white • At the end of all the twists, which WINDINGS (KRICHOS) – “[the fringe of each] corner,” the adds stability to the windings CHULYOS same kind as the corner [i.e. the same DOUBLE OR SINGLE KNOTS color as the garment]; And when one There is an argument as to the וכמה שיעור חוליא? תניא, רבי concludes, he concludes with white nature of the knots of the tzitzis. The אומר כדי שיכרוך וישנה. תאנא‚ – one always increases holiness and Geonim (331 ) hold that הפוחת לא יפחות משבע‚ והמוסיף גאוניקה ח”ב עמ’ never decreases. MENACHOS 39A a knot can be one string tucked under לא יוסיף על שלוש עשרה. הפוחת לא (מנחות לט. ד”ה לא) There is an argument as to the expla- itself. Rabbenu Tam יפחות משבע – כנגד שבעה רקיעים‚ nation of this passage: compares the knots of tzitzis to knots והמוסיף לא יוסיף על שלש עשרה -in other laws like Shabbos, and there – כנגד שבעה רקיעין וששה אוירין • Rav Amram Gaon ( -fore requires a double knot. Accord גאוניקה ח”ב עמ’ שביניהם. מנחות לט. 330-331) holds that the first chulya ing to Rabbenu Chananel, the knot And what is the measurement of a chu- is white, the next is techeiles, and so is made by looping one string around lya (link)? We learned in a Braisa, Rebbe on alternating white and techeiles the rest, whereas The Mordechai holds says so that you can wind once, then for seven or thirteen chulyos. These that all the strings are used (by loop- again, and a third time. We learned in a chulyos of alternating colors are ing four around the other four). Braisa, one who minimizes should not termed l’sayrugin. have less than seven, and one who maxi- KNOTS ON EACH CHULYA (הל’ ציצית א’:ב’-ג) The Rambam mizes should not exceed thirteen. One who • אמר רבא שמע מינה צריך לקשור על minimizes should not have less than seven – holds that the first twist of the first כל חוליא וחוליא מנחות לח: this is analogous to the seven heavens, and chulya and the last twist of the last one who maximizes should not exceed chulya are white, and all the other Ravah says, this implies that one thirteen – this is analogous to the seven twists are techeiles. must tie a knot after each and every heavens and six spaces between them. chulya. MENACHOS 38B (השגות הל’ ציצית א’: ז) The Raavad • MENACHOS 39A holds that the twists of each chulya FIVE KNOTS alternate between white and According to the Gemara, when tying ציצית‚ שש מאות. שמונה חוטין .techeiles וחמישה קשרים‚ הרי שש מאות ושלש tzitzis, there is a concept of chulyos עשרה. תנחומא, קרח י”ב literally, links or vertebrae). There is CHULYOS IDENTIFIED) an argument as to what the numbers seven and thirteen refer. Most Ris- [The word] tzitzis is numerically equiva- honim explain that these numbers lent to 600. 8 strings and 5 knots add up to refer to the amount of chulyos (each 613. TANCHUMA, KORACH 12 of which is made up of three twists as Rebbe states). Some Rishonim explain that each chulya can have between seven and thirteen twists, and they explain Rebbe’s three twists as referring either to the number of Left to right: L’sayrugin, Yemenite, techeiles twists in each chulya (and ARI z”l/Radzyn, Raavad.

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

Principles Regarding Tying Tzitzis with Techeiles PEREK HATECHEILES • 7 absolute, in that only Hashem can Kala Ilan distinguish between them. Neverthe- Rabbi Ari Zivotofsky less, this assertion is challenged by the Gemara in Menachos (42b): ת”ר: תכלת אין לה בדי קה‚ ואין נ� ק :The Gemara in Menachos (41b) states חית אלא מן המומחה... ותכלת אין ת”ר: טלית שכולה תכלת – כל מיני צבעונין פוטרין בה, חוץ מקלא אילן. לה בדיקה? והא רב יצחק בריה דרב יהודה בדיק ל יה‚ )סי’ בגשם( מייתי מ �ג The Rabbis taught in a Baraisa: With respect to a garment that is made entirely of ביא גילא ומיא דשבלילתא ומימי רגק techeiles, threads of all colors satisfy the tzitzis obligation in it, with the exception of לים בן ארבעים יום‚ ותרי לה בגווייהו .kala ilan מאורתא ועד לצפרא‚ איפרד חזותיה Rashi explains the reason why the kala ilan dye is unacceptable: – פסולה‚ לא איפרד חזותיה – כשרה. The Rabbis taught in a Braisa: Techeiles דדמי לתכלת וזימנין דמזבן לה לאינש אחרינא וסבר דכל חוטיה תכלת וכי -has no means of examination, and there מצריך לטלית אחריתי שקיל תרי חוטים מהכא ונותן שם... ושדי קלא אילן עם fore it may be bought only from an לבן בציצית והוי כלאים בלא מצוה. Since it is similar to techeiles and it may happen that the tallis is sold to another person expert… Does techeiles actually have no who assumes all the strings are made of techeiles. And when he needs them for another means of examination? But Rav Yitzchak tallis, he will take two strings from this [tallis] and put them on the other one… and he the son of Rav Yehudah would test will have kala ilan with white on the tzitzis thus making kelaim without any mitzvah. [techeiles] for authenticity. (BeGeSHeM is a mnemonic for the items that he used Kala ilan is a fraudulent dye which is luster), they would still be prohibited. in his test.) He would bring alum, sap of visually indistinguishable from the (Iggros Moshe, Yoreh Deah, vol. 2; fenugreek, and urine that is forty days old, more expensive techeiles. It is there- 133) Since kala ilan was identical to and he would soak [the techeiles] in them fore imperative to ensure that one not the much more expensive techeiles, from evening until morning. If its color substitute kala ilan for techeiles ei- unscrupulous people might attempt faded, [the thread] was deemed unfit, for ther maliciously or by accident. As the to pawn off strings dyed with it in fading indicates that it is kala ilan, and if Gemara explains previously (Menachos place of genuine techeiles. The Sifri its color did not fade, it was deemed fit, for 40a), the mitzvah of placing techeiles (Bamidbar, 115) warns against this: this indicates that it was genuine. אני ה’ אלהיכם אשר הוצאתי אתכם on one’s tallis overrides the issur of shaatnez, and as such, one is obligated The Rambam (Hilchos Tzitzis, agrees that although the two are (5;2 מארץ מצרים, וכי מה ענין יציאת מצרים לכאן אלא שלא יאמר הרי אני to put techeiles (which by definition is of wool, c.f. Yevamos 4b) on a tallis visually identical, chemical tests can distinguish between kala ilan נותן צבעונים וקלא אילן והם דומים לתכלת ומי מודיע עלי בגלוי אני ה’ made of linen. This, of course, is true only when using authentic techeiles, and techeiles. It is generally agreed that the tests recounted here are אלהיכם דעו מה עשיתי להם למצריים שהיו מעשיהם בסתר ופרסמתים בגלוי. but if the wool strings are dyed with the counterfeit kala ilan, the prohibi- difficult to understand and are שו”ת שאילת) tion of shaatnez would remain intact, “I am Hashem your God who took you out therefore inconclusive .(יעבץ חלק א סימן נו hence the injunction against any use of the land of Egypt.” What does leaving of kala ilan was instituted in order to Egypt have to do with this [parasha of avoid any possible confusion. tzitzis]? Rather one should not say, “Behold I put other dyes and kala ilan which are (see for example) identical to techeiles and who can make this information public?” “I am Hashem your )הלכות קטנות לרא”ש )מנחות( הלכות God.” Know what I did to the Egyptians ציצית סימן א’(. whose misdeeds were done in private and I Although the white (i.e. non-techeiles) advertised them in public. strings of the tzitzis can theoretically This idea is brought down in a number be made of any color, the injunction of additional places including Bava against using kala ilan (instead of Metziah (61b), Rashi on the posuk in white) is so severe that Rav Moshe Shema (Bamidbar 15;41), and Shei- Feinstein felt that even if one had true ltos D’rav (Vaera 43). techeiles strings that were afterwards These sources show that the similarity dipped in kala ilan (to increase their between kala ilan and techeiles was Isatis tinctoria – the woad plant

8 • PEREK HATECHEILES Kala Ilan KALA ILAN AS A either that species’ dye is also BASIS FOR IDENTIFYING kosher for techeiles, or there is only one TRUE TECHEILES species in the world (or in the Kala ilan and techeiles are impossible Mediterranean) that satisfies both to tell apart (at least with the naked those criteria. In either case, any sea eye), and so one should be able to make creature which produces a permanent use of this property when attempting dye the color of indigo must necessar- to identify true techeiles. If one finds ily be kosher for use as techeiles. a candidate for the techeiles – pro- ducing chilazon, the most important test would be to see if the color of the ORIGIN OF THE dye is the same as that of indigo. In TERM KALA ILAN Indigofera tinctoria – the indigo plant fact, the argument can be taken one step further, namely, that if one finds Rav Herzog (Biblical Blue, page KALA ILAN AND ISATIS any marine organism that yields 94) suggested a number of possibilities explaining the The Aruch defines kala ilan as a dye which is permanent and the color of indigo, then that dye must be origins of the term kala ilan. and the Mosif Kala in Sanskrit means black (פירוש אינדק”ו) indigo adds “Binyamin said: That is its Greek kosher for techeiles. This is the opin- ion of both of the greatest authorities or deep blue and nilam is in- name, it is a type of dye that is simi- digo (similar to the Arabic lar to techeiles.” The Nemukay Yosef on techeiles – Rav Gershon Henoch Leiner of Radzyn and Rav Yitzchok nil). Kala ilan may mean the also identifies kala derived from trees (ilan in (לד‚ ע”א בדפי הרי”ף) kala ilan with indigo and the Isaac Halevi Herzog. The Radzyner writes: Hebrew) or perhaps it is a cor- color blue. The Teshuvos Hageonim ruption of kala-nil(am). Rav Herzog also posits that the אם אחר החיפוש נשיג ידינו למצוא notes (גאוניקה לגינזבורג‚ כרך ב’ עמ’ 33) Chinese lan (= indigo) might דם איזה מין חלזון שיהיה that in Arabic it is called nil (which be involved. This may be lent שנוכל לצבוע בו צבע התכלת צבע .(is indigo additional support by the fact עומדת ביפיה ולא תשתנה‚ ודאי יכול Another dye mentioned by that in ancient Chinese, the לקיים מצות תכלת בלא שום ספק. -as similar to techeiles, and iden term for indigo was actually )שפוני טמוני חול‚ עמ’ י”ד( tified with the Arabic nil is k’lan which is very similar to Kaftor Vaferach, If, after searching we would be able to) (איסטיס) isatis kala ilan (Indigo Textiles, Gösta ch. 48, Radvaz in Teshuvah 685, find the blood of any kind of Chilazon Sandberg, Black, 1989). Rav Bartenura on the Mishnah in that would enable us to properly dye the Kelaim 2; 5, Pachad Yitzchak, vol. 4, color of techeiles which would retain its The Chinese character for indigo p. 78 — see Rav Shlomo Teitelbaum original beauty and would not fade, then (lan) is made up of three elements in Lulaot Hatecheiles, pp. 235-240) certainly we would be able to fulfill the – an eye, a person, and a vessel Although both isatis and kala ilan mitzvah of techeiles without any doubt. with water. Taken together, this represents a reflection in the water denote indigo and are both simi- (SEFUNEI TEMUNEI CHOL, PAGE 14, (perhaps of the sky). lar to techeiles, the terms are not 1999 EDITION) used interchangeably. The Rambam Both Rav Herzog (The Royal Purple (Hilchos Tzitzis, 2; 1) does seem to and Biblical Blue, Keter, 1987, page use isatis in place of kala ilan. Most 73) and the Radzyner offer the probably the two were associated same line of proof for this assertion. with different plants which both pro- If there is another chilazon whose duced the same dye (indigo). Isatis dye satisfies these criteria, but is not referred to the woad plant (Isatis kosher for techeiles, then why would tinctoria) which is indigenous to Chazal not warn us regarding its the temperate regions of northern use? The only caution recorded in the Europe, while kala ilan corresponded Gemara is with regard to kala ilan – to Indigofera tinctoria which was indigo derived from a plant source cultivated in warmer climates (spe- – but there is no admonition against cifically China and India) and yields using another sea animal that is not much higher concentrations of indigo. the chilazon shel techeiles. Therefore,

Kala Ilan PEREK HATECHEILES • 9 is strained and wool that has been Dyeing Techeiles washed clean is dipped for a trial. Dr. Baruch Sterman (Natural History, Book IX. LXII. 133)

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

10 • PEREK HATECHEILES Dyeing Techeiles he posuk in krias shema says that by looking at the tzitzis one will remember all of Hashem’s mitzvot. Rashi explains that the word tzitzis T is numerically 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 determined 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.

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

Dyeing Techeiles PEREK HATECHEILES • 11 invalidate the remaining dye. Tosafot Maareh Sheni in Dyeing Tekhelet say this explicitly, דאפילו מאה פעמים לשמו משמע דכשר...אבל כשטעם הרי יש צבע :The Gemara (Menachot 42b) brings down a machloket 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 tekhelet (completely tekhelet). 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 Tekhelet, and R’ Chanina ben Gamliel’s opinion was therefore it is called “maareh sheni”. accepted by later generations, as can be seen by R’ Shmuel bar R’ Yehuda’s Rashi is of a different opinion: משום שנאמר כליל תכלת – כל תכלת description of the dyeing process on בעינן )כליל( שיהא כל עיקר מראה that same daf and as brought down החלזון בצמר שלא יהא דבר אחר .(by the Rambam (Hilchot Tzitzit, 2;3 צבוע בה מתחילתה )רש”י מנחות מב: The Rambam explains the reasoning ד”ה משום( behind this ruling as a question of -and by dip – צביעה לשמה – intention QUOTE TO GO HERE ping wool in the vat to test the dye’s Since (the Torah) states “completely techeiles” quality as opposed to dipping wool – All-tekhelet is required (kelil). Such that for the sake of dyeing Tekhelet for a there be the entire essential part of the mitzvah, one invalidates the entire appearance of the [dye obtained from the] 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. 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 • PEREK HATECHEILES Maareh Sheni in Dyeing Tekhelet Sheni and that would be pasul (Tosafot to elicit a sense of eminence and based on the same reasoning. Only explicitly state that this is Rashi’s nobility, the aspect of Malchut (as tufts of wool or fine threads are dyed opinion). R’ Gershon Henokh Leiner Mordechai’s Tekhelet is described in the tekhelet vat, but not fully 8-fold of Radzyn, however, argues that Megillat Esther 6:8). One can sug- plied strings (after shezira). The tightly the only possible understanding of gest that this idea is in fact alluded wound strings do not fully absorb the to by R’ Chanina ben Gamliel’s drasha dye throughout, and a core of white – כל עיקר מראה – Rashi’s requirement must relate to the strength of the dye from the text, basing it on the words remains. This could be a violation of color. The problem is a physical defi- kelil tekhelet. The word kelil in context kelil tekhelet on two counts. Firstly, ciency in the appearance of the dye means fully, completely. But in Mish- understanding kelil as ‘completely’, and “thus naic parlance, the word had a second the tekhelet dye does not permeate the (חסרון ממשות מראה הצבע) when something else has been dyed in meaning, as in the phrase from the string thoroughly. Secondly, following -the notion of tekhelet as represent כליל תפארת בראשו ,it (the vat) beforehand, the potency of Shabbat Amidah a crown of glory You placed on ing the highest level of prestige, such“ – נתת the dye (color) is weakened”1 Drawing on his own experience in dyeing, the his head” – hinting that the dyeing strings would certainly be considered Radzyner Rebbe writes: must adhere to the highest standards inferior. One might be tempted to befitting a king. Rashi’s words – call them tekhelet-plated, and indeed, are understood such strings could hardly be described – כל עיקר מראה החלזון בצבע חמה נראה בחוש שאינו מושך .to mean the full potential of the as fit for a king וקולט הצבע בפעם הראשונה ואפילו בפעם שניה ושלישית צובעת במראה chillazon, since anything less would 1 Light blue thread, leaf in edition of Sifrei diminish the dye’s stature.3 Kodesh, Mishor 1990 יפה וחזקה כפעם ראשונה ולא הוכהה דף עז ,Ibid 2 מראיתה כלל ואיך שייך לומר דלא הוי Based on Rav Tavger’s interpretation, 3 Rav Tavger sees this idea in the Rambam as -well, who chooses the word “pagum” to de כליל תכלת? we at Ptil Tekhelet adopts a stringent scribe the vat contaminated by teimah. See With a hot (dye vat) we see empirically that פירוש לפרק ב מהלכות ציצית לרמב"ם, הרב אליהו position and uses each dye vat only טבגר, והיה לכם לציצית – קונטרס בענייני התכלת, the first batch (of wool) does not absorb (all שנה שתים עשרה, פתיל תכלת once for one batch of wool. A further the dye), and even the second and third stringency held by Ptil Tekhelet is 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 pos- sible to say (regarding the second and third Recently unearthed at the archeological dig on Mount Zion in Jerusalem, this batches) that this is not kelil tekhelet?2 specimen dates from the first century C.E. – the years before the churban Bayis Sheni (destruction of the Second Temple). The area has been identified as the Based on this reasoning, the Radzyner houses 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 Tosafot, and the dye color remains strong and beautiful (to meet Rashi’s require- ,To this day .(כל עיקר מראה ment of Radzyn dyers (who still use the dye obtained from the cuttlefish), follow R’ Gershon Henokh’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 bik- kurim, and the first-born. Tekhelet, as the most precious of dyes, is meant

Maareh Sheni in Dyeing Tekhelet PEREK HATECHEILES • 13 Rav Achai’s Dilemma

The Gemara (Menachot 43a) tells of the strange results of some chemical tests to determine the authenticity of some Tekhelet 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. תמיהתו של רב אחאי — “אלא הא לא תכילתא היא ולא קלא אילן היא” — נובעת מכך שבמציאות של Mar, a Sage 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]. Rav Achai said to them: But how could it be that this wool is not tekhelet, [as it failed one of the tests], and is 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 Wool, Ein Rachel, Israel, first century dye, Tekhelet, which came from a sea- Temple period through the first and BCE-first century CE 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 Tekhelet based contain blue threads dyed from on the theory that snail-Tekhelet was murex snails. The third picture shows a more durable dye than its vegetable a cloth from the same time period, counterpart, Kala Ilan. Rav Achai found in Ein Rachel in the Arava 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 that came from a source other than Wool, Moravat Caves, Israel, the days of Gemara explains that they are not two the Bar Kokhba Revolt, 132-136 CE 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 blue precisely as Rav Achai maintained. strings before him, either they were dyed with Tekhelet or with Kala Ilan. Although in ancient times it was That assumption is borne out by the difficult to distinguish between archeological record we have of that Tekhelet and Kala Ilan, modern period. Fabrics generally don’t last chemical analysis tools are sensitive very long; it is rare to find any more enough to detect the very low con- than a few hundred years old, let centrations of trace molecules that alone thousands of years. For a textile exist only in samples from one source to last that long it requires very spe- as opposed to the other. This allows cial 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 murex-dye, and even to determine the Wool, Masada, Israel, first century BCE- Sea, and many of the oldest surviving exact species of murex. first century CE fabrics have been found there.

14 • PEREK HATECHEILES 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, 12b): Gemara that the snails are found והא שלחו ליה לרבא: זוג בא מרקת‚ from “Haifa to the ladders of Tyre” QUOTE TO GO HERE ותפשו נשר‚ ובידם דברים הנעשה בלוז‚ .(Shabbos 26a) ומאי ניהו – תכלת‚ בזכות הרחמים ובזכותם יצאו בשלום. Tyre was also renowned for being the most important Roman coin mint “It was sent to Ravah: a pair came from east of Rome. So unadulterated was Reket, the eagle caught them, and in the silver of Tyre, and of such high their hands they had things made in Luz. quality were its coins, that Chazal What were they? Techeiles, by the mercy tell us that for any mitzvos aseh of heaven and their merits they escaped that requires money, the coin to use in peace.” is the “Tyrian Shekel” (Kiddushin, 11a). The Tyrian Shekel was widely Two people came to Ravah who was in used throughout the entire Roman Bavel. They had items made in Luz, a Empire; it was the dollar of its day. city known for its techeiles manufac- It is no wonder that for a period of ture (Sota, 46b). Reket is the city of 70 years or so, these coins were used Teveria, the seat of the Sanhedrin in to publicize the most important com- those days. Some suggest that these modity and industry of the city –­ the two individuals were shluchei sanhe- famous dyes of techeiles and argaman. drin trying to smuggle techeiles into Numerous coins with a predomi- Bavel for mitzvas tzitzis. The eagle nantly depicted Murex shell, the is the symbol of Rome, and as Rashi ancient source of the dyes, have been says, Roman soldiers caught them. A discovered. great miracle happened and they were released and made their way success- fully to Bavel.

The Coins of Tekhelet PEREK HATECHEILES • 15 Techeiles… A Seal of Gold (MENACHOT 43B) Just as a slave is sealed with the sign of his master, and as a lover adorns a symbol and reminder of the love, so we carry the tzitzis of techeiles, the royal thread which resembles the Kissay Hakavod, as a symbol of our connection to Hashem.

HARAV BENZION HALBERSTAM

Ptil Tekhelet was founded in 1991 and is a global provider of Tekhelet strings. We promote educational activities and publications relating to all aspects of the mitzvah of Tekhelet. Ptil Tekhelet, P.O. Box 50234 Jerusalem, Israel 91502 +972-2-5900577 www.tekhelet.com

16 • PEREK HATECHEILES