The Zealous will Proactively Wear Techeiles Malchus | זריזים מקדימים ללבוש תכלת מלכות

Ma’ayanei HaYeshuah

The Movement for Israeli Culture

Issue 85 for Parashat Tzav, 17 Adar II 5763 (March 21, 2003)

The Zealous will Proactively Wear Techeiles Malchus

HaRav Tzfania Drori, Rav of Kiryat Shmona

Jews have always cherished mitzvot, especially the commandment of tzitzit, as it is written, “You will see it (the thread of techelet) and remember all the commandments of Hashem.” In Menachot 43b, it is stated that this mitzvah is equivalent to all the commandments combined. Rabbi Shimon bar Yochai said that anyone who is diligent in this mitzvah merits encountering the Divine Presence. Diligence means pursuing the mitzvah and fulfilling it meticulously. It’s impossible to fully observe the mitzvah of tzitzit without techelet. Wearing a tallit without techelet is like adorning oneself with tefillin of the arm without tefillin of the head.

Until the time of Ravina, techelet was used in Israel, but it ceased completely during his era. Rabbi Yehoshua of Kutna, in his responsa “Yeshuot Malko,” explains that only after the halacha was established according to the Sages—that the absence of techelet does not invalidate the mitzvah—did they rule that since it was no longer accessible, techelet was “hidden away until the future.”

Rabbi Yehoshua of Kutna was a leading opponent of the Radzyner Rebbe’s techelet. He viewed the endeavor to renew techelet as a sign of redemption, which he deeply yearned for. However, he rejected identifying the cuttlefish as the chilazon because it was never a sought-after creature that brought wealth, whereas the chilazon enriched the tribe of Zevulun, as mentioned in Moshe’s blessing. Moreover, he was troubled by Rashi’s interpretation in Menachot, which invalidates the identification of the cuttlefish as the chilazon. Therefore, Rabbi Yehoshua of Kutna waged a strong halachic battle against the Radzyner techelet. He did so with great respect for the purity of intentions of those seeking to renew the techelet. The author of “Yeshuot Malko” writes in his responsa that if a chilazon is found that fits the plain meaning of the Talmudic passages, he would wear a tallit with such techelet.

A few years ago, the Murex snail was discovered, which is one of the most precious dye materials in the world and has enriched kingdoms. It seems to me that nothing is lacking to confirm its identity as the chilazon of techelet. Its characteristics match almost everything mentioned by early and later authorities. It is found in the territory of Zevulun and was rare. The definitions align remarkably with everything written in the responsa of Rabbi Yehoshua of Kutna and meet the requirements of halacha.

The one who raised concerns about wearing the Radzyner techelet was Rabbi Yosef Ber Soloveitchik of Brisk. He feared there might have been a decree, whose reason was not specified, prohibiting the use of techelet. Otherwise, he asked, how can we explain the disappearance of techelet since the end of the Babylonian Talmud period? However, Rabbi Soloveitchik humbly added that if evidence is provided explaining why techelet ceased—whether because they couldn’t obtain the chilazon or didn’t know how to dye with it—then he himself would include techelet in his garment, as it would be clear that no halachic decree was involved.

In response to Rabbi Soloveitchik’s question, researchers of the period and marine history found that in 380 CE, during Ravina’s time, there was a decree from the Byzantine Empire prohibiting private dyeing with purple, reserving it for imperial dye houses. This decree lasted until 1400 CE and included all areas where the chilazon was found in the Land of Israel. Thus, Rabbi Soloveitchik received a satisfactory answer: the imperial dyeing decree prevented Jews from dyeing according to all the laws of “for its sake” in the process of preparing the dye for tzitzit, and therefore, techelet ceased among Israel.

Today, with the rediscovery of techelet, as per the plain meaning of the Talmudic passages, leading Torah educators, members of the Great Rabbinical Court, halachic authorities in Jerusalem, and meticulous scholars in Bnei Brak are incorporating the new techelet into their garments. Along with them, thousands of young people are heralding the redemption with royal techelet in their clothing. The esteemed Rabbi Shlomo Zalman Auerbach, of blessed memory, told our active friend, the author of the book on techelet, Rabbi Burstein, that everything that needed to be proven about the new techelet has already been proven.

Our revered teacher, the former Chief Rabbi, also encouraged students who observe the mitzvah with techelet. The entire phenomenon of the renewal of techelet in our generation carries a message of redemption, as written in the Zohar on Parashat Terumah.

The Rambam wrote in Hilchot Tzitzit, Chapter 2: “The punishment for one who does not include white is greater than for one who does not include techelet, because the white is available to everyone, while techelet is not available in every place and time.” Today, when techelet is available, the zealous hasten to perform mitzvot!