Rabbi Yitzchak Brand – Exiting the 50 Gates of Impurity to a Higher Level Through Techeiles

Introduction

We are currently in the days of the Sefirah, which hint at the period of Yetzias Mitzrayim, when Bnei Yisrael went out from the 49 Shaarei Tumah to the level of receiving the Torah. In our time, a portion of Klal Yisrael is found in the 50th Shaar of Tumah and must go out and ascend to a higher level.

Going Out of the 50th Gate of Tumah

The Or HaChaim HaKadosh (Shemos 3:8) writes as follows:

“Behold, as I have previously explained, the essence of galus is to refine the sparks that were absorbed into the 50 Shaarei Tumah. I have explained this concept several times. This understanding can answer two questions: if Hashem had taken them out earlier, they would have lost the refinement of that portion. You should know that Bnei Yisrael, as a collective, reached the level of 49 Shaarei Binah, through Moshe, who is referred to as ‘Am Yisrael.’ The reason they did not attain the 50th gate is that the 50th gate is only attainable through effort on the part of the one who seeks it. Since Bnei Yisrael had not entered the 50th gate of Tumah to refine it, they did not merit the corresponding kedushah of the 50th gate. We have been promised that in the future, Hashem will grant us the Torah of life through the 50th gate. This will happen through the process of the galuyos, especially in the final galus. During this final galus, we will merit this.

The reason Klal Yisrael in Mitzrayim was in danger when refining the 50th gate of Tumah is that they were not a generation of Torah. However, later generations, through their Torah, will succeed in entering the 50th gate and extracting its swallowed prey from the mouth of Tumah. At that point, the Tumah will cease to exist. Now, if Hashem had taken them out even slightly earlier, their refinement would have been incomplete, and their attainment would have been reduced. Therefore, He took them out at the very last moment of the 49th gate, just before entering the 50th gate, as Chazal say, ‘And He redeemed them immediately’ (Pesachim 10:5, according to the Rambam’s text).”

This concludes the words of the Or HaChaim HaKadosh.

From this, we learn the foundation of falling into the 50th gate of Tumah, which is hinted at in the pasuk (Bamidbar 15:39): “אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם,” referring to heresy, immorality, and avodah zarah. This is within the category of “אָמַר נָבָל בְּלִבּוֹ אֵין אֱ-לֹקִים” (Tehillim 14:1), and pursuing immorality is included in the 50th Shaar of Tumah. This is evident in the pervasive challenges of the unfiltered internet, which represents the current state of many within Klal Yisrael, including some of its leaders.

The Power of Techeiles

These individuals, whether consciously or subconsciously, anticipate a geulah from this terrible kelipah. Hashem revealed to us that this geulah is brought about through the mitzvah of techeiles, which has the power to take us out from the 50 Shaarei Tumah. The mitzvah of “וּרְאִיתֶם אֹתוֹ” enables a connection to the Shechinah and the Kisei HaKavod, leading to “וִהְיִיתֶם קְדֹשִׁים לֵא-לֹקֵיכֶם.”

This concludes the introduction.

The Mitzvah of Techeiles Includes a State of Spiritual Lowliness

In Bamidbar (15:39):
“And it shall be for you as tzitzis, and you shall see it and remember all the mitzvos of Hashem and perform them, and you shall not stray after your hearts and after your eyes, which you stray after them.”

The Torah here speaks about a situation where Klal Yisrael finds itself in a state of terrible decline, as Chazal explain that the phrase “you shall not stray” refers to following heresy. In Berachos (12b), it states:

“‘After your hearts’—this refers to heresy, as it says (Tehillim 14:1): ‘The fool says in his heart, there is no G-d.’ ‘After your eyes’—this refers to immoral thoughts, as it says (Shoftim 14:3): ‘And Shimshon said to his father, “Take her for me, for she is fitting in my eyes.”‘ ‘Which you stray after them’—this refers to idolatry, as it says (Shoftim 8:33): ‘And they strayed after the Baalim.'”

Even though Chazal interpret the phrase “which you stray after them” as an additional matter beyond heresy and immoral thoughts, the pasuk does not leave its straightforward meaning. The context here is the same as what was mentioned earlier, dealing with heresy and immoral thoughts. The beginning of the pasuk forbids these actions, while the latter part, “which you stray after them,” describes the reality of violating this prohibition. It refers to the same sin but highlights how Am Yisrael pursues it in an extreme manner.

The Torah is teaching that through wearing tzitzis, which includes the mitzvah of techeiles, one can be saved from these sins and even come to fulfill all the mitzvos of the Torah. If the pasuk referred to a third, separate matter, it would have said “and after which you stray after them.”

It seems that even Chazal’s intent aligns with the straightforward meaning: the pasuk primarily discusses the sin mentioned earlier. However, since the Torah uses the term “which you stray after them,” it includes another element of idolatry. Once idolatry is included, the entire pasuk addresses three sins: heresy, immoral thoughts, and idolatrous thoughts. The first part prohibits these three, while the second part addresses the reality of those immersed in them and from which they must separate.

“You Shall See It” Specifically Refers to Techeiles

The phrase “you shall see it” primarily refers to techeiles, as explained by the Ramban.

It is also considered as though one is seeing the Shechinah itself, as the term “it” hints at Hashem. The Sifrei (Shelach 115) says:

“Rebbi Meir says: ‘It does not say “you shall see them,” but rather “you shall see it.”‘ This teaches that whoever fulfills the mitzvah of tzitzis is considered as though they greeted the Shechinah. For techeiles resembles the sea, and the sea resembles the sky, and the sky resembles the Kisei HaKavod, as it says (Yechezkel 1:26): ‘And above the firmament that was over their heads was the appearance of sapphire stone, the likeness of a throne.'”

Opposition to Techeiles

Some argue that the mitzvah of techeiles only applies when Klal Yisrael is on a high spiritual level, and since today we are not on such a level, the mitzvah does not apply. However, this claim has no basis anywhere. On the contrary, the Torah speaks specifically about a time when Am Yisrael is in a state of spiritual lowliness.

Those who oppose the mitzvah of techeiles are the ones making it difficult for Am Yisrael to rise from this low spiritual state to a higher level.

The evidence for the identity of techeiles as the purple-dye murex (argaman k’hei kotzim) is extensive. See works such as Rav Eliyahu Tavger’s essay in Kilay Tzitzis, Rav Menachem Burshtein’s Sefer HaTecheiles, Rav Shlomo Teitelbaum’s Lulavos Techeiles, and Rav Shmuel Ariel’s Techeiles v’Chidusha. Additionally, we wrote about this in Knaf Ish Yehudi.

For those who oppose techeiles, many responses have been given in depth and clarity, such as Rav Binyamin Ze’ev Horowitz’s Chosam Shel Zahav (and others available in Otzar HaChochmah). Regarding the objections of Rav Yisroel Toporovitz in his essay Bein Techeiles v’Argaman, Rav Shlomo Teitelbaum responded comprehensively in LeHavdil Bein Techeiles L’Argaman and Chosam Shel Zahav.

The Argument of “Chadash Assur Min HaTorah”

Some claim techeiles is a “new” practice prohibited by the principle of “chadash assur min haTorah b’chol makom.” However, this contradicts the Chasam Sofer himself, who in his responsum (Yoreh Deah 261) supported bringing the Korban Pesach in our times and did not consider it a problem of “chadash.” The Chasam Sofer’s statement was directed at Reformers who sought to uproot Torah observance, not those seeking to fulfill mitzvos properly.

For further elaboration, see the essay Hechrimu Olim L’Har HaBayis Kibalnu Reformim, which also explains that the main reason Gedolim refrained from wearing techeiles was their reluctance to adopt anything perceived as new.

The Challenge of Immorality in Our Generation

One of the most difficult challenges of our time is the pervasive immorality found on the streets and in technological devices. Some people are able to avoid using these devices altogether, while others need to use them but are obligated to implement proper filtering. This struggle is significant, and one tool that can help is the mitzvah of techeiles. However, those who oppose techeiles remove this protective possibility.

Although there is no absolute guarantee of being saved from sin, there is potential, as Chazal recount in the story of one who was saved from a severe sin because of his tzitzis (Menachos 44a).

The Heavy Trials of Settling Eretz Yisrael

The Torah warns that entering Eretz Yisrael can lead to spiritual pitfalls, as it says:

• “And it shall be when Hashem your G-d brings you into the land that He swore to your forefathers, to Avraham, Yitzchak, and Yaakov, to give you large and good cities that you did not build; and houses filled with all good that you did not fill, and hewn cisterns that you did not hew, vineyards and olive trees that you did not plant; and you will eat and be satisfied. Beware lest you forget Hashem, Who brought you out of the land of Egypt, from the house of bondage” (Devarim 6:10–12).
• “And you will eat and be satisfied, and you will bless Hashem your G-d for the good land that He has given you. Beware lest you forget Hashem your G-d by not keeping His commandments, judgments, and statutes that I command you today” (Devarim 8:10–11).
• “And I will give grass in your fields for your cattle, and you will eat and be satisfied. Beware lest your hearts be tempted, and you turn aside and serve other gods and bow to them” (Devarim 11:15–16).
• “Yeshurun grew fat and rebelled; you became fat, thick, and corpulent, and forsook G-d Who made you, and disgraced the Rock of your salvation” (Devarim 32:15).

Despite these warnings, the Torah commands us to conquer and settle Eretz Yisrael because it is the foundation of creation and the core of Am Yisrael, as it says: “And He said to him: I am Hashem Who brought you out of Ur Kasdim to give you this land to inherit it” (Bereishis 15:7).

At the same time, the Torah commanded the mitzvah of tzitzis, whose primary element is techeiles, to ensure that dealing with Eretz Yisrael does not lead to abandonment of religion.

The Heresy of Equality in Our Generation

One of the fundamentals of Klal Yisrael is that Hashem separates a Jew from a non-Jew, as we say in Havdalah:

“Who separates between holy and mundane, between light and darkness, between Yisrael and the nations, between the seventh day and the six days of labor.”

Ger Toshav and Ishmaelites

This also obligates us to expel every non-Jew from Eretz Yisrael when it is possible, except for those who qualify as a Ger Toshav.

There is a dispute among the Rishonim whether Ger Toshav applies today. According to the Rambam, there is no Ger Toshav in our times, while the Raavad holds that Ger Toshav can apply even now regarding the permissibility of allowing him to reside in Eretz Yisrael.

The Rambam writes (Hilchos Avodah Zarah 10:6):

“If he accepts upon himself the seven mitzvos, he is a Ger Toshav. However, we only accept a Ger Toshav during the time when Yovel is practiced. Otherwise, we only accept a full Ger Tzedek.”

The Raavad objects:

“Regarding not accepting a Ger Toshav when Yovel is not practiced, I do not agree with him.”

However, even according to the Raavad, the Chazon Ish (Shevi’is 24:3) explains that Ger Toshav must fully accept the beliefs of Yisrael—that Klal Yisrael is obligated in all 613 mitzvos and Bnei Noach in their seven. If the individual has heretical views, even if they do not involve outright idolatry and he keeps the seven mitzvos out of a sense of justice, he cannot be accepted as a Ger Toshav. Such a person remains under the prohibition of Lo Sechanem (not giving them land in Eretz Yisrael) and the command to expel him, as he poses a danger of spreading heretical beliefs.

Ishmaelites and the Prohibition of “Lo Sechanem”

The Chazon Ish adds that Ishmaelites fall under the category of Lo Sechanem and are prohibited from dwelling in Eretz Yisrael, as they do not believe that Yisrael is the chosen nation obligated in 613 mitzvos. Their rejection of this fundamental principle places them in the category of “they will lead you astray with their heresies.”

To clarify, every non-Jew must believe in the G-d of Yisrael, Who chose Klal Yisrael and designated His name upon them. Anyone who denies this distinction, especially if they hold that their religion (e.g., Islam or Christianity) is the true one, cannot qualify as a Ger Toshav.

Situations Where the Mitzvah Cannot Be Fulfilled

While the Torah obligates expelling non-Jews, there are circumstances where this is not possible. For example, the Torah discusses the case of a Jew sold to a non-Jew when Yisrael controls the land but cannot fully enforce this mitzvah. This is due to sins, particularly the sin of neglecting Shemitah.

As the Gemara says (Kiddushin 20a):

“This does not occur unless he sells himself, as it says: ‘When your brother becomes impoverished and sells himself to you’—this means to you and not to a non-Jew. ‘To a Ger‘—this does not mean a full Ger Tzedek but a Ger Toshav; ‘to the family of a Ger’—this refers to a non-Jew. ‘Or to the idol of a family’—this refers to someone sold to idolatry itself.”

Even when it is impossible to expel the non-Jew, we must separate from them and maintain the prohibition of Lo Sechanem, not granting them ownership of land in Eretz Yisrael.

Obligation to Distance Oneself from Reform Movements

One of the gravest prohibitions is intermarriage, the most severe form of mingling Jews with non-Jews. This stems from the fundamental denial of the distinction between Yisrael and the nations. To prevent this violation, Chazal enacted many protective measures, such as the prohibitions of bishul akum, stam yayin, and participating in a gentile’s wedding feast—even if the food is kosher and a Jewish attendant serves the meal. This is codified in Shulchan Aruch (Yoreh De’ah 152:1):

“A gentile who makes a feast for the wedding of his son or daughter—it is forbidden for a Jew to eat there, even if he brings his own food and his personal attendant serves him.”

From here, we understand the immense need for separation, as all the sages of Yisrael excommunicated and banned the Reform movement. One of their greatest transgressions is permitting intermarriage. Until recently, they were entirely distanced from Klal Yisrael, and their leaders were disqualified in every halachic regard. Tragically, there are those today who seek to include and draw them closer. Such efforts bring ruin to Klal Yisrael.

Four Mentions of “Hashem is the G-d of Israel” in the Parshah of Tzitzis

As noted earlier, one of the primary forms of heresy today is the denial that Hashem is specifically the G-d of Yisrael. Through the mitzvah of tzitzis, one can emerge from this heresy. This is further emphasized by the fact that in the parshah of tzitzis, it mentions four times that Hashem is the G-d of Yisrael:

1. “In order that you remember and perform all My commandments and be holy to your G-d” (Bamidbar 15:40).
2. “I am Hashem your G-d, Who took you out of the land of Egypt to be your G-d. I am Hashem your G-d” (Bamidbar 15:41).

Distinction Between Yisrael and the Nations

From here, we learn that even those who believe in cooperating with the religious leaders of Yishmael—on the grounds that they claim to believe in one G-d—must understand that as long as they do not believe in the G-d of Yisrael, their belief is utter heresy. This is the root of the hatred Yishmaelites harbor for Yisrael, particularly their religious leaders, who deny the G-d of Yisrael. The same applies to Christian missionaries who attempt to entice Jews to Christianity under the pretense of believing in Hashem. Not only do they believe in their false messiah (yimach shemo v’zichro), but they also deny the G-d of Yisrael.

The Orchos Chaim L’Rosh (Sunday, section 26) states:

“Trust in Hashem with all your heart and believe in His individual providence. By doing so, you will uphold the complete unity of Hashem, believing that His eyes roam throughout the land, observing all the ways of man, examining hearts and minds. One who does not believe in ‘I took you out of the land of Egypt’ does not truly believe in ‘I am Hashem your G-d,’ and this is not a complete unity. This is the unique distinction of Yisrael over all the nations and is the foundation of the entire Torah.”

It is not only the distinction between Jew and gentile that is fundamental, but also distinctions within Klal Yisrael: between men and women, Kohanim and Levi’im, Levi’im and Yisraelim, and between Yisrael and those disqualified from the congregation, such as Natinim and mamzeirim, or Chalalim and Kohanim. Denying these distinctions constitutes a denial of the Torah itself.

Opposition to Techeiles from Those Who Reject Distinctions

After Hashem commanded the mitzvah of tzitzis, which includes techeiles, Korach and his assembly opposed it. From this, they also opposed the kehunah, saying:
“The entire assembly is holy, and Hashem is among them, so why do you exalt yourselves over the congregation of Hashem?” (Bamidbar 16:3).

Rashi explains (ibid. 16:1):

“What did Korach do? He gathered 250 heads of the Sanhedrin, most of them from the tribe of Reuven, his neighbors. These were Elitzur ben Shedeiur and his associates, as it says, ‘Princes of the assembly, leaders of the congregation’ (Bamidbar 1:16). He dressed them in garments entirely made of techeiles. They came and stood before Moshe and asked, ‘Does a garment entirely made of techeiles require tzitzis, or is it exempt?’ Moshe answered, ‘It requires tzitzis.’ They mocked him, saying, ‘If a single thread of techeiles exempts a garment of another material, then a garment entirely of techeiles should certainly exempt itself.'”

The commentators explain that Korach argued that a garment entirely of techeiles does not need additional threads, implying that all of Yisrael does not need a leader or a kehunah, as “the entire assembly is holy.”

Moshe Rabbeinu countered that even so, there must be a leader, just as a garment of techeiles still requires the threads of techeiles. Ultimately, while Korach claimed there was no need for leadership, he himself sought to be the Kohen Gadol and leader.

Misplaced Accusations of Racism

In our time, there is a destructive mindset among army leaders, the media, and the judiciary (e.g., the Supreme Court), rejecting the distinction between Jew and gentile. Anyone who seeks to uphold this distinction is accused of racism. They refuse to distinguish between a terrorist and a victim. For example, according to current Magen David Adom guidelines, when two wounded individuals—a severely injured terrorist and a more moderately injured victim—require treatment, the terrorist is prioritized. This behavior is inhumane and denies the G-d of Yisrael.

This stems from heretical foundations that reject the belief that Hashem created the world, chose Yisrael, and gave them Eretz Yisrael. Anyone who does not distinguish between Jew and gentile denies Hashem Himself.

Women Have No Place in the Army

There is a refusal in some circles to acknowledge the distinction between men and women, and anyone who argues that women have no place in the army is accused of bigotry.

Distancing from Women

The Torah commands us to distance ourselves from women. Although one must not disgrace women, there is a requirement to maintain a distance. If one must speak to a woman who is not his wife, he should keep the conversation brief and limit it to what is necessary, avoiding frivolity and lightheartedness.

The Shulchan Aruch (Even HaEzer 21:1) rules:

“A person must distance himself from women very, very much. It is forbidden to gesture with one’s hands or feet or to signal with one’s eyes to any of the arayos. It is forbidden to jest with them, act lightheadedly in front of them, or gaze upon their beauty. Even to smell their perfume is forbidden. One may not look at women washing clothes. It is forbidden to look at a woman’s colorful garments, even if they are not being worn, if he recognizes the woman, lest he come to think about her. If one encounters a woman in the marketplace, it is forbidden to walk behind her; he should run ahead and divert himself to the side or behind her. He must not pass by the door of a harlot, even from a distance of four amos. One who looks even at a small part of a woman with the intent to derive pleasure is as if he gazed at her most private areas. It is forbidden to hear the voice of an ervah or see her hair. If one intentionally violates any of these, he is given lashes of rebellion. These prohibitions apply even to those subject to lavin.”

“And Your Camp Shall Be Holy”

Certainly, in the army, where men and women are in close quarters, the Torah emphasizes separation from arayos, as it states:
“For Hashem your G-d walks in the midst of your camp to save you and deliver your enemies before you; therefore, your camp shall be holy, so that He shall not see any immoral matter among you and turn away from you” (Devarim 23:15).

“It Is Not the Way of a Woman to Wage War”

In Bereishis (1:28), it says:
“And G-d blessed them, and G-d said to them, ‘Be fruitful and multiply, fill the earth and conquer it.'”

Rashi comments:

“‘Conquer it’—the word is written without a vav to teach that the man conquers the woman so that she does not go out excessively. Additionally, it teaches that the man, whose nature is to conquer, is obligated in the mitzvah of procreation, but not the woman.”

This idea originates in Kiddushin (2b), which states:

“This is referring to war, where it is the way of men to engage in battle and not the way of women.”

Similarly, in Bamidbar (1:20), it says:
“All males from the age of twenty and upward, all who go forth to war.”

This concept is repeated throughout the parshah and is also evident in Parshas Pinchas, where only men were counted for war and received a portion in Eretz Yisrael. If women had been included in the military census, they too would have received land, and there would have been no need for the daughters of Tzelafchad to present their claim. Clearly, women were not included in the census or the inheritance of the land.

Additionally, in Nazir (59a), it says:

“Rebbi Eliezer ben Yaakov says: From where do we learn that a woman should not go out with weapons of war? From the verse (Devarim 22:5): ‘A man’s attire shall not be upon a woman, nor may a man wear a woman’s garment’—this teaches that a man should not adorn himself with the adornments of a woman.”

It is well known that integrating men and women in the army aims to create a melting pot and leads to spiritual corruption among soldiers.

The Mitzvah of Tzitzis and Techeiles

The pasuk (Bamidbar 15:39) says:
“And you shall not stray after your hearts and after your eyes, which you stray after them.”

This indicates that a large portion of Klal Yisrael has tragically fallen into heresy, idolatry, and immorality. The phrase “which you stray after them” implies a widespread condition within the nation. This aligns with our generation, in which many members of Klal Yisrael have succumbed to these sins.

In this state, the Torah instructs us that through the mitzvah of tzitzis, which includes techeiles, one can emerge from this downfall and ascend to a higher level, as the pasuk says:
“In order that you remember and perform all My commandments and be holy to your G-d” (Bamidbar 15:40).

The Flag Shows the Need for Techeiles

The flag of the state is blue and white, modeled after a tallis with techeiles. This design hints at a heavenly message: to emerge from heresy, immorality, and idolatry, the mitzvah of techeiles must be revealed and fulfilled. Since, in His divine plan, Hashem willed that the state be established by individuals described as “men of Sodom” (as noted in Yechezkel 16), the heavens directed events such that the path to redemption from these pitfalls would be through the rediscovery of techeiles.

This is reflected in the blue and white flag, which hints that, when the time comes and techeiles is revealed, it should be placed on one’s garments. (See the essay Arba Kanfos for further explanation.)

Connection Between Tzitzis and the Ingathering of Exiles

The mitzvah of tzitzis, like the ingathering of exiles, is associated with the “four corners.” Regarding tzitzis, it says:
“You shall make twisted threads on the four corners of your garment with which you cover yourself” (Devarim 22:12).

Concerning the ingathering of exiles, it says:
“He will raise a banner for the nations and gather the dispersed of Israel and assemble the scattered of Yehudah from the four corners of the earth” (Yeshayahu 11:12).

According to the order of the blessings in the Shemoneh Esrei, which correspond to the sequence of redemption (Megillah 17b), the ingathering of exiles precedes the coming of Moshiach.

The poskim also note that, during the recitation of “Ha’aveinu bracha v’shalom me’arba kanfos ha’aretz” in the blessings of Krias Shema, one should hold their tzitzis in hand.

Thus, in a generation where, tragically, a large portion of Klal Yisrael has descended into heresy, immorality, and idolatry, the way to elevate them to a higher level is through the public observance of tzitzis, which includes techeiles. Anyone who thinks this can be achieved without techeiles is mistaken.

Opposition to the Flag

Some Torah-observant Jews oppose the flag because the government is secular.

This stance is puzzling. Do they want the flag of the PLO instead? Or perhaps no flag at all?

If the PLO flag were to replace it, the Palestinians would rule here, making it impossible for Jews to live in the land. Certainly, those opposing the flag would not live under Arab rule. If they suggest that there be no flag, implying that the land can be governed without leadership, this contradicts the teaching:
“Without governance, people would swallow each other alive” (Avos 3:2).

Others might advocate for a British or American flag. However, the British turned away Jewish refugee ships arriving at the shores of Eretz Yisrael, and America supported partial destruction of Eretz Yisrael and would not sustain Torah institutions.

Therefore, the blue-and-white flag remains the only viable option. Those who perceive the flag’s inner meaning understand that it represents a connection to Hashem. It signals that, with the rediscovery of techeiles, Jews should place it on their garments. However, those opposed to techeiles—because it was not their custom until now—reject it or seek reasons to disqualify it.

Proclaiming the State’s Purpose

To publicly declare that the purpose of this state is to achieve the ideal of “So that you remember and perform all My mitzvos and be holy to your G-d” (Bamidbar 15:40), Jews who wear techeiles publicly must demonstrate this message. They must explain that the state’s purpose is to believe in Hashem and reject heresy, idolatry, and immorality. By pointing to the blue-and-white flag and their tzitzis, they emphasize that the flag’s design embodies the goal of connecting to Hashem through the mitzvah of tzitzis with techeiles.

Those who argue that the state’s purpose is to uproot Torah can be refuted by the flag, which symbolizes the goal of Torah observance. Even if some founders of the state intended to undermine religion, Hashem orchestrated events so that the flag’s design reflects His ultimate purpose.

The menorah, another state symbol, hints at the rebuilding of the Beis HaMikdash. It teaches that we must strive for its construction. (See essays discussing aliyah to Har HaBayis.)

The Public Obligation of Techeiles

Some Jews wear tzitzis discreetly, and others wear techeiles but only in private, fearing ridicule or opposition. However, the essence of the mitzvah is to make tzitzis visible.

The Gemara (Shabbos 27b) teaches:

“‘And you shall see it’ (Bamidbar 15:39)—this excludes a nighttime garment. Does it also exclude a blind person’s garment? When it says, ‘with which you cover yourself’ (Devarim 22:12), a blind person’s garment is included. What do I fulfill with ‘And you shall see it’? Excluding a nighttime garment. Why include a blind person’s garment and exclude a nighttime garment? A blind person’s garment is seen by others, but a nighttime garment is not.”

The Shulchan Aruch (Orach Chaim 8:11) states:

“The primary fulfillment of a small tallis is to wear it over one’s clothing so it is always visible, and one remembers the mitzvos.”

The Mishnah Berurah (8:25) adds:

“In writings, it is taught that one should not tuck a small tallis under their clothing but should at least allow the tzitzis strings to remain visible. Those living among non-Jews fulfill the mitzvah this way. Still, during the blessing, the tzitzis should be exposed. Those who hide their tzitzis inside their trousers not only fail to fulfill ‘And you shall see it,’ but they disgrace the mitzvah of Hashem.”

Although the Mishnah Berurah does not address techeiles specifically, his principles certainly apply to techeiles as well, especially now that it has been rediscovered.

The Argument Against Secularists

Some criticize secular Jews for failing to observe Torah. Yet, how can observant Jews justify not adopting techeiles if the Torah obligates it? Is their observance based on Torah or merely the customs of their ancestors?

If Torah alone obligates us, why not wear techeiles? And if observance depends solely on ancestral customs, how can they fault secular Jews who were raised without Torah observance for following their ancestors’ ways?

Tzitzis as Equal to All the Mitzvos

The mitzvah of tzitzis, including techeiles, is equivalent to all the mitzvos of the Torah. Rashi (Bamidbar 15:41) writes:

“Why is the story of the wood-gatherer placed next to idolatry? To teach that violating Shabbos is akin to idolatry, as both are equal to all the mitzvos. Likewise, the parshah of tzitzis follows, as it too is equal to all the mitzvos, as it says: ‘And you shall perform all My mitzvos’ (Bamidbar 15:40).”

The Ramban adds (Bamidbar 15):

“The remembrance lies in the techeiles thread, which symbolizes the attribute that encompasses everything. Therefore, it says, ‘And you shall remember all’—the mitzvos of Hashem.”

Even Non-Jews Submit to Hashem by Seeing the Mitzvah of Tzitzis with Techeiles

In Zechariah (8:23):
“Thus says Hashem Tzevakos: In those days, ten men from all the languages of the nations will grasp the corner of a Jewish man’s garment, saying, ‘Let us go with you, for we have heard that G-d is with you.’”

Chazal in Shabbos (32b) comment:

“Reish Lakish said: Whoever is meticulous in observing tzitzis will merit that 2,800 servants will serve him, as it says, ‘Thus says Hashem Tzevakos: In those days, ten men from all the languages of the nations will grasp the corner of a Jewish man’s garment, saying….'”

The Malbim explains that this refers specifically to the mitzvah of techeiles, which resembles the Kisei HaKavod (Divine Throne of Glory).

This teaches us that if the nations of the world submit to Hashem by seeing a Jew wearing techeiles, all the more so will it influence Jews themselves to submit to Hashem.

Responsibility for Not Observing Techeiles

As long as this mitzvah is neglected, we cannot complain about the dominance of heresy, immorality, and idolatry. Hashem has given us the means to rectify these issues through the mitzvah of techeiles. By not observing it, we have only ourselves to blame.

Many lament that the state is ruled by secular leaders who desecrate Shabbos and promote immorality, but they fail to recognize that the Torah provides the solution: techeiles. The purpose of our existence in this world is to address and repair these very challenges. If we do not fulfill Hashem’s directive, we have no justification for criticizing others.

Publicly Wearing Techeiles to Redeem Klal Yisrael

From all that has been said, it is clear that anyone who actively promotes the mitzvah of techeiles is not merely fulfilling this mitzvah. They are also helping to remove the forces of heresy, idolatry, and immorality that exist globally and especially in Eretz Yisrael. By doing so, they contribute to transforming the governance of the state from one of secularism and heresy to one that upholds Torah and mitzvos, and they reinforce the distinction between Yisrael and the nations.

Conversely, those who work to undermine or dismiss the mitzvah of techeiles not only prevent Klal Yisrael from fulfilling this mitzvah but are also responsible for perpetuating the forces of heresy, idolatry, and immorality. This leaves us stuck in the state described in Bamidbar (15:39): “Which you stray after them,” with a leadership mired in secularism and corruption.

The Ultimate Goal: “You Shall Be Holy to Your G-d”

The purpose of Klal Yisrael, particularly in Eretz Yisrael, is to reach the level of “You shall be holy to your G-d” (Bamidbar 15:40). This can only be achieved through the widespread observance and promotion of the mitzvah of techeiles, which has been revealed in our generation by Divine Providence.

This document was written with the help of Hashem by our teacher, the Rav shlit”a.
16th Iyar, 5776