Question 1

How many snails does it take to complete a set of tzitzit?

Accepted Answer

One to make the dye and 29 to tie the tzitzit (just kidding). We estimate that it takes approximately 30 snails to produce a set of Tekhelet strings. However, this number may very well fluctuate based on season, port of origin, extraction technique, etc. Scientific investigation of these influences will hopefully produce more accurate information in the future.

Question 2

What is Tekhelet?

Accepted Answer

Tekhelet is one of the colors mentioned in the Torah, traditionally associated with a shade of blue. It is mentioned frequently alongside gold, silver and silk as a precious commodity. There is a Biblical commandment to tie a thread of Tekhelet around the tzitzit (fringes) of cornered garments. In addition, Tekhelet is required in the garments of the High Priest, as well as for the coverings of the holy vessels.

Question 3

What does Tekhelet come from?

Accepted Answer

The Talmud describes Tekhelet as coming from a sea-creature called a chilazon. In a homiletic passage, the chilazon is characterized as “similar to the sea, being similar to [but not] a fish, and coming up from the sea once in seventy years [rarely].” Chilazon in modern Hebrew means “snail”. Rabbinic, historical, archaeological and chemical evidence point to Murex trunculus snails as the source of Tekhelet.

Question 4

How is Tekhelet produced?

Accepted Answer

Murex snails possess a gland which contains the source of Tekhelet. Dibromoindigo, which originates from glandular secretions of a fresh snail, bonds chemically to wool when put into solution in a reduced state (vat dyeing). In the presence of sunlight, the dibromoindigo debrominates to indigo, leaving color-fast blue wool.

Question 5

Where do the snails live?

Accepted Answer

Murex trunculus snails live along the coast of the Mediterranean Sea. In ancient Israel, the tribe of Zebulun, located on the North-East coast, was attributed with having the chilazon. Archaeological digs have since uncovered mounds of broken Murex shells and remains of the dyeing industry on the North-Eastern coast of Israel. Today, since Murex trunculus snails are a protected species in Israel, snails for Tekhelet are obtained and processed outside of Israel (Greece, Spain) where they are caught and sold for food.

Question 6

Who does the dyeing?

Accepted Answer

The dye extraction process is performed by workers under P’til Tekhelet’s supervision. The actual dyeing of wool with the Tekhelet is undertaken by P’til Tekhelet, (in Jerusalem and its environs) under the direction of its founder Rav Eliyahu Tavger, and in consultation with various Poskim. The wool is dyed expressly with the intent of the mitzvah, as dictated by halacha.

Question 7

How should I tie Tekhelet on my tzitzit?

Accepted Answer

There are different opinions regarding how Tekhelet should be tied. Bear in mind that the technique chosen does not qualify/disqualify the mitzvah, except for certain minimal requirements. Today, Tekhelet is being tied following the opinions of various legal authorities including the Vilna Gaon, the Rambam, the Sefer HaChinuch, and Chabad.

Question 8

Why should I wear Tekhelet?

Accepted Answer

Wearing Tekhelet on tzitzit is a mitzvah prescribed by the Torah. It is a commandment which is intended for all generations, independent of location and unrelated to the existence of the Temple. It is only during the last century that we have had the means and privilege of embarking upon the restoration of Tekhelet, which has been denied to us for many centuries. Dare we let this opportunity pass us by?

Question 9

How do I know this Tekhelet is really it?

Accepted Answer

Archaeological discovery of mounds of Murex snails at coastal dyeing sites, as well as literary evidence from the ancient world of dyeing and chemical analysis of the Murex dye, are all strong evidence in support of this conclusion. More importantly, the growing number of Rabbinic personalities and halachic communities wearing Tekhelet today, lends further credence to its authenticity. The results of the “real” test, however, will only be validated by its acceptance in the years, if not generations to come.

Question 10

How can I find out more?

Accepted Answer

E-mail: joel@tekhelet.com Phone/Fax: +972-2-5900577

Question 11

I have read extensively the writings of ancient historians regarding dying with Murex. They describe in fantastic detail the Royal Tyrian Purple that it produced. The fact that it also produced an indigo dye is mentioned virtually nowhere. (An ambiguous and subtle indication of this in Vitruvius is about all you’ll find.) Why is this so?”

Accepted Answer

R. Tavger explains that in ancient times “purple” referred to all the colors (blues and purples) that come from the snail, and it is only in more modern times when people made a point of differentiating in their speech when talking about the product in general.

Question 12

I was wondering about the three archaeological finds you cite as proof that trunculus was used in ancient times to make blue dye. How can a chemical test prove that they are really dyed from trunculus as opposed to from another - as of now unknown (nignaz, perhaps?) - chilazon?

Accepted Answer

The dye that comes from murex sea-snails contains three major components, indigo – which is blue – along with monobromoindigo and dibromoindigo – compounds based on the fundamental indigo molecule with one or two bromine atoms respectively. Those brominated indigo molecules have colors which are shades of purple. The mix of the three taken together generally gives a violet blue-purple to red-purple depending on the relative amounts of each – but never the pure blue that our tradition maintains is the color of Tekhelet. In order to achieve that, there are various ways to de-brominate the di- and mono- indigo molecules, one of which is to expose the dye solution (in a specific stage as it is prepared for dyeing wool) to sunlight. Once that is done, there is a much higher proportion of indigo and, to the naked eye, the color is that of pure indigo. This is, of course, similar to the color of the fraudulent Tekhelet known in the time of the Talmud as Kala Ilan, which was plant-based indigo. However, no matter how hard you try to debrominate the mix of molecules, there will always be *some* brominated indigos left. So if you find any trace of dibromindigo/monobromoindigo in a blue-dyed fabric, you can be sure, 100%, that it came from a sea-snail and not from a plant. And that is exactly what the chemical tests using a very sensitive detection apparatus (called an HPLC) determined about the blue-dyed fabrics from ancient Israel.
Therefore, the archeological finds prove beyond doubt that murex was used to dye blue in Israel during the time these fabrics were made – somewhere between the 1st century BCE and the 1st century CE (roughly, the times of the Tannaim). There is also no doubt that the blue of the murex is visually identical to kala ilan. It is also a very strong and fast dye (lasting 2000 years!). This is enough evidence to convince many (the Radzyner and Rav Herzog write this explicitly) that the murex should be acceptable to dye Tekhelet, since if not, then chazal would have had to warn against using murex – which was clearly available and used and identical to Tekhelet. In theory, there could have been another snail that was also acceptable for use as Tekhelet and had the same properties mentioned, but that does not negate the logical argument just presented that the murex also must have been acceptable for use.
I will add one more thing. Natural dyes are rare – very much so. Blue dyes are extremely, extremely rare to the point that the only colorfast sky-blue naturally occurring dye known to man is indigo – whether from a plant or from an animal. There are reasons for that, having to do with the physics of light and its interaction with matter. If we were to ever find another creature on this or any other planet that produced a sky-blue dye, it would almost certainly be indigo. So even if there were to be some other snail, or fish, or worm, or whatever – nignaz or not – that made the dye for Tekhelet, it would be the indigo molecule.

Question 13

Where do you buy the wool? Where is the chilazon from?

Accepted Answer

For our regular tzitziot we use a company called Vitalgo in Italy; for our niputz lishma tzitiziot we use a company called Summit in Israel. The hillazon lives in the entire Mediterranean sea; it turns out the State of Israel does not allow crustaceans to be fished off its coast and so we get our snails from fishermen in Croatia.

Question 14

The Yerushalmi (p. 8a, ch.1 halacha 3) says that the hillazon has bones. The Murex doesn’t have bones, so how do you explain this?

Accepted Answer

The Yerushalmi says that anything without “gidim ve’atzamot” (sinews and bones) cannot live more than 6 months. Now since we know that the Murex trunculus lives for over 7 years this must mean that it has “gidim ve’atzamot” – so presumably the shell which is like it’s skeleton was considered by the Yerushalmi to be its “bones” (see See Rabbi Menachem Burshtein’s “Hatekhelet”, p. 35, and especially R Herzog’s explanation of the issue on p. 389 of the same book).

Question 15

I recently was discussing murex specimens with my friend, and he mentioned the existence of blue murex shells. I know that pink shells are common; how common are blue or green shells? Is the murex always covered with growth that resembles the sand of the sea bed? From what I remember of the snorkling tour I took thirteen years ago, the shells I saw were a green-yellow that resembled the sand beneath them.

Accepted Answer

The shells, when dried and cleaned are neither pink, blue or green – they are “sandy” colored, with brown stripes. When they are in the sea, whatever grows along the sea floor, grows on them. The snails in Dor are covered in algae which ranges in colors like beige, green and purple.

Question 16

Why do we assume Tekhelet came from this snail opposed to the other dye producing snails?

Accepted Answer

There are only 3 dye producing snails in the Mediterranean: Murex trunculus, Murex brandaris (almost identical to trunculus), and Thaïs haemastoma (a distant relative). Technically speaking one can produce blues and purples from any of them and it seems that they are all “kosher” for tekhelet production. One piece of evidence which points in the direction of different snails being used for different dyes is the archaeological find at Sidon where a football field size mound of trunculus shells was found and off at a distance another football field size mound of brandaris and haemastoma was found. This led archaeologist Alexander Dedikind (and Rav Herzog who writes about the find) to infer that separation was being done for different color production. There is a theory that the trunculus contains naturally more indigo than dibromoindigo as opposed to the other two snails which have more dibromoindigo than indigo and as such the trunculus tends to blue more naturally. But this is conjecture and, again, technically, one can produce blue from any one by simply exposing the dye to sunlight.

Question 17

I’ve gotten mixed answers to how long after the death of the murex it takes for the dye to start to lose its effectiveness.

Accepted Answer

It starts within minutes. We did a test where we looked at the dye in 15 minute intervals after removing the glands. All along the way one sees a degradation in dye making capacity, and after an hour it is impossible to produce dye.

Question 18

Your research and work is absolutely fascinating! It’s nice to see this ancient craft come back to life. I’m not convinced though that the murex is the creature that best fits the descriptions. Have you considered checking the heteropod family (carinaria, pterosoma, etc)? They are sea snails with only part of their body covered with a shell. The color of their bodies is like the sea in that they are mostly clear (transparent). Like nearly all gastropods they have blue blood. Of course that doesn’t point to any particular heteropod! They are quite often pisciform (shape of a fish) with their fin and the way they swim. Just a thought! Keep up the good work.

Accepted Answer

Blue blood – does not necessarily make for a blue dye. There are many animals that have blue blood – as you mentioned – from lobsters to Octopus. Tekhelet has the unique property of dyeing fast onto wool – and that is a very rare property. Actually in the Murex snails, the dye (dibromoindigo) comes from the digestive system and is a result of two strange properties of the Muricae. First that they are meat eaters, thereby producing indole as a byproduct. Secondly, they choose to neutralize the poisonous indole using bromine instead of chlorine which would be the natural choice, since it is 60 times more abundant in sea water. Remember that the Tekhelet/argamman dyeing industry was the most important economic industry in the ancient Mediterranean. That means that we should know about it from historical records. Assuming that the Jewish tekhelet was the same as the blue dyed by the rest of the world, then the historical records we can search are much broader than just the Talmud and Midrash. I think that I can justify that assumption for a number of reasons. One obvious thing that points to the fact that tekhelet was identical for the Jews and the rest of the world is that the word itself actually predates the Bible. Also, Mordechai in Persia wears tekhelet robes when he is appointed to the premiership. So, what do the other sources say? Pliny, Aristotle and Vitruvius all write about the snails used in dyeing and those descriptions clearly point at the Murex. Archeological evidence is absolutely clear that Murex were used in a very extensive dye industry for thousands of years from Israel and Lebanon to Crete, Greece and Italy. I don’t know if this proves that there couldn’t have been another snail used, but if there was, then I would look for some record of its use.

Question 19

In support of the Rambam’s method of dyeing one half of a string, I would like to point out that the Moznaim (Hebrew – English) edition of the Rambam’s Mishneh Torah (Hilchot Tzitzit, Vol. 7, p. 199) has a footnote that states that there have been archeological finds of Tzizit from Bar Cochbah’s Soldier’s – that had half of one string dyed, as the Rambam holds.

Accepted Answer

The so called tekhelet that was found by archaeologist Yigal Yadin is very questionable. I was privileged to see the find with my own eyes, and three points must be made clear:

The find consists of a purplish piece of wool wrapped with a string of linen. Yadin explained that the combination of wool and linen was only allowed for tzitzit and therefore this must be tzitzit. This is a specious conclusion.
 The dye used on the wool was tested was found not to be of snail origin. Yadin explained that since it was important for the Jewish rebels to have tekhelet and yet they had no access to the sea it must be that they used a counterfeit to get this purple (Yadin assumed tekhelet was purple, probably because he relied on a poor translation of the Bible). In any case this conclusion is also specious since it was well known that counterfeit tekhelet was absolutely forbidden by Jewish Law.
 The find did not include any “strings” that might have been used for tzitzit other than the linen sting wrapped around the wool tuft – and the dye was not well absorbed by this string. Our explanation of Yigal Yadin’s find is that the people at Masada were simply dyeing tufts of wool for non-tzitzit purposes. In order to dip the wool in to the dye-bath, they wrapped it with a piece of linen which absorbs little to no dye and thus doesn’t waste any of the precious dye.

– Joel Guberman

Question 20

Your website has been a brilliant resource for me. I have some questions if you could please advise me. 1. We have no definitive, exhaustive list of the attributes of tekhelet. Even if we have found a dye which fits the descriptions of chazal (of which some are quite ambiguous) that we do have, how can we be sure it is tekhelet without a mesoret or a ruling by the Mashiach himself? 2. Since at best we are in doubt as to whether we have the correct dye, the Tosefta Menachot 9:6 indicates that if it is the wrong color we have made the tzitzit pasul and we are therefore mevatel mitzvath aseh by wearing the begged. Is this not correct? 3. Finally some poskim (e.g. Rav Ben Tzion Abba Shaul) have expressed that wearing tekhelet would be motzi la’az al harishonim (since our parents have not worn tekhelet etc.). Why would you feel that this is not the case?

Accepted Answer

We are only as sure as the evidence presents. That being said, there is quite a bit of evidence – see my table here. Regarding Mesorah, see my article: here. Regarding the Mashiach – there is no mitzvah in the Torah which is dependent on the coming of the Mashiach.
 Regarding wearing false tekhelet, see my article: here.
 I do not understand this reasoning because we are not proposing to do something against which the Rishonim didn’t do. Tekhelet from the Murex trunculus was unknown to the Rishonim – again, see my article: here.

Question 21

What is the difference between the Radzin techelet and the Efrat techelet (from the Murex snail)? Of course, the price is one. Nevertheless, I could not find something on your site to help me decide which to use. Some years ago, I had tied the Radzin techelet to my tallit gadol and, as time has passed, I'm now looking to replace my tallit and so am revisiting the subject. Your assistance is much appreciated.

Accepted Answer

Radzyn tekhelet is made using the ink from a cuttlefish (Sepia officinalis). R. Herzog, who corresponded with the Radzyner Rebbi about tekhelet, obtained the Rebbi’s formula directly from the Rebbi. He gave it to chemists for analysis and they told him that it was simply the formula for the well known synthetic dye “Prussian Blue”. They explained that the blue coloration comes from added metal filings, the cuttlefish ink being completely burned off and only supplying Nitrogen which could be obtained from a multitude of other organic sources such as Ox blood. As such, the Rebbi had apparently been duped by the chemists of his day because he writes explicitly that the color of the dye comes from the hillazon itself: “And with the help God it has come to my hands to extract, from the blood of the cuttlefish which is] black as ink, the color tekhelet in a manner which nothing affects the color other than the blood of the hillazon; and the chemical additives are colorless and only work to extract the color from the blood” (Sifrei HaTekhelet, Ptil Tekhelet, p.168). Another important point is the color itself. The Gemara (Baba Metzia 61) teaches that tekhelet is identical in color to the forgery dye “kela ilan” – known as “indigo” (used in the past for many things, such as Levis jeans). The Radzyn dye is not even close to resembling this blue, whereas the dye from the Murex trunculus (what you refer to as “Efrat techelet”) has been found not only to resemble it visually, but is molecularly identical to indigo! It should be noted that none of this is to impugn the good name of the Rebbi; on the contrary, he was undoubtedly the father of the tekhelet renaissance. He did much important work and investigation on a great many aspects of this issue which we still refer to today. And more importantly, he awakened in Am Yisrael the possibility of renewing this lost mitzvah d’oraita – not to speak of the awareness to work for the rebuilding of the Beit Hamikdash – she’yehiyeh bimheira b’yameinu.

Question 22

Is there any relationship between tekhelet and shalom and achdut with klal yisroel?

Accepted Answer

The Radzyner Rebbi concludes his book “Ptil Tekhelet” with the following idea: And now God should bless Israel, in the merit of the mitzvah of tzitzit as it says, And He will remove from [Israel] all evil and all sickness and all wounds and all curses and all baseless hatred (sinat hinam), and as the RM”A from Pano explained (in Maamar Tzvaot Part 2): And know that Tekhelet has the gematria “Sinat Hinam”, and therefore it is possible to say that the reason why Korah dissented about tekhelet, because he had sinat hinam for Moshe and Aharon, and thus he mocked (mitlotzetz) the benefit (maalat) of tekhelet which ATONES (mechaperet) for sinat hinam, as I mentioned before why it atones for sinat hinam, but that is only when the person does teshuva gemurah and removes it from his heart. And it will benefit him greatly to reach this desire [apparently the tekhelet will help to facilitate the person to do teshuva over sinat hinam – M. Navon] – so ends the RM”A of Pano. And indeed this is the main thing which delays the redemption, as it says in Yoma (9b): but the second mikdash where the people were involved in Torah and Mitzvot and Gemilut Hasadim, so hy was it destroyed? Because of sinat hinam, which teaches you that sinat hinam weighs equivalent to the three sins of idol worship, illicit relations, and murder. And may God gather in our dispersed from the four corners of the earth, and redeem us soon and unify our hearts to love and fear His name to unify Him with love, and bless his people Israel with good life and peace. Also: – The Yeshot Malko wrote that the renewal of tekhelet is a sign of the geulah, and the geulah is of course to bring shalom. – Shoheir Tov on Tehilim 90 writes “If Israel wears tzitzit and tekhelet they would not be “achurin” (besmirched) because when they look at their tzitzit it is as if the shechina is present amongst them (shruya beineihem), and it is as if they are busy doing all the mitzvot.” And of course the shechina is not shruya unless there is achdut.

Question 23

Is it possible to wash cotton tzitzit with tekhelet in the washer? In hot water? Does tekhelet run?

Accepted Answer

One of the fundamental characteristics of tekhelet is that it not run – in the words of the Gemara “lo ipareid hazutei”. As such you can wash tekhelet without fear of it running. You can even use bleach! Of course you can expect the garment and all the strings to wear with time and washing as all materials do. The only thing about tekhelet is that RELATIVE to other natural dyes it is one of the fastest known dyes. But be careful not to use any special cleaning agent which contains a reducing agent; this will definitely cause the dye to wash out, because “reduction” is the chemical process which is used to allow the dye to go into the wool – as such the process also works in reverse. By the way, though I imagine when you said “cotton tzitzit” you meant the garment is cotton and the strings are wool. In any case it is worth mentioning that though you may have cotton tzitzit strings, the tekhelet strings must, halachically, be dyed in wool.

Question 24

Regarding the absorption spectrum measuring 613nm, I was wondering, can it be said that of the two characterizations, emission and absorption, one is more accurate or more popularly used, or is one simply the direct inverse of the other? Nobody ever uses the emission spectrum unless you specifically state it. That's just practical, since there are very few light sources, but everything in the universe absorbs. If you were talking about lasers, or radiation, then you would have a reason to talk about emission. For virtually any other thing, you would be talking about the absorption spectrum.

Accepted Answer

By the way, they are not at all inverse of each other. In fact, they are usually very similar. If you can get something to emit radiation, then it will usually emit at the same wavelengths that it absorbs. The reason for this is because both emission and absorption happen when an atom or molecule jumps between energy states. In the case of emission, the atom falls from a higher state to a lower one and the energy difference is emitted as a photon where the energy = h* the wavelength (h is Planck’s constant). For absorption, a photon with the energy equivalent to the gap between energy states in the atom will be absorbed and the atom moves from the lower state to the higher state. The quantum mechanics of the atom determines it’s energy states, but the gaps between them are the same in both directions (moving up to higher states or down to lower states). As for our eyes, there is obviously a big difference between the case where we see on pure wavelength (like in the case of a laser where you see the pure red color because that is the only wavelength emitted by the laser, and so when it reflects off anything it will stay that red color), and the case of white light bouncing off an object after having some wavelengths absorbed. Here’s a good experiment. Take a shiny patch of blue (like a tablecloth that is shiny and bounce a laser pointer off of it. It should still look red. See if you can bounce the laser off the shiny blue patch onto another object (say that is yellow), the light should still look red. Try the same thing with a flashlight. If you shine the flashlight directly onto the yellow thing it will look yellow. If you shine it onto the blue and then the blue light illuminates the yellow object, it will look different.

Question 25

When bathing in a beach near Haifa, my 10 year old son found a beautiful small snail, light blue colored, about 1.5 cm in diameter. He took it out of the water to show it to me. While walking out from the water, the snail secreted some air like bubbles along with a lot of purple dye which tinted his fingers in a bluefish-purple color. He tried later to wash it up with a very strong (dish) soap and the color finally faded a little but the tips of his fingers stayed tinted until next day. Unlike the Murex snail, this snail was much smaller, glossy and smooth and light blue colored. Furthermore, the dye came out as a secretion of the live snail and there was of course no need to kill it or break it in order to obtain the dye. I would appreciate it very much if you could inform me if you checked out other snails along with the murex snail and why were these other snails disregarded.

Accepted Answer

Congratulations! Your son found the Janthina snail which Rav Herzog suggested as a possible candidate for the source of tekhelet after he researched the murex and found that it only gave a purplish color. (Prof. Elsner’s discovery of the Murex dye turning blue in the sun was only in the 1980′s!) Prof. Elsner and others have researched this Janthina snail and determined that the color in the snail is not a steadfast one. We have collected them in the past and brought them both to Prof. Elsner and Prof. Zvi Koren who both concluded that the color in the snail is not stable. There is someone by the name of Shaul Kaplan who has been convinced that the Janthina is in fact the tekhelet source. He has published some of his stuff and has a web site. Unfortunately, he will not let any significant scientists study the dyed string or be told the process he uses for dyeing. Rav Eliyahu Tavger was asked to respond to his articles and has a small piece on our web site in response to why the Janthina is not the most likely source for tekhelet even if it would be a good dye. Rav Tavger also found that several of Shaul Kaplan’s sources were not quoted correctly, and are in fact misleading. We are still interested in doing more research on everything connected to tekhelet, and if you should again find the Janthina alive, please put it in a jar with sea water and call us. We would love to have them in our aquarium to show people what they look like as well as provide the dye for further research for those who are interested. – Joel Guberman

Question 26

I read your source book, which showed a diagram of the molecular makeup of Tekhelet, and showed that the wavelength of Tekhelet is exactly 613 nanometers at its peak. This would be very interesting except for one thing. As the enclosed chart shows, from a psychology textbook, the color yellow is 613 nanometers, not Blue. Blue is 450 nanometers

Accepted Answer

Thanks for the question. The spectrum that is used in spectroscopy is the *absorption* spectrum. You are referring to the *emission* spectrum. If you have a source of light, it emits radiation at various wavelengths, and each wavelength corresponds to a color that our eye detects. There are virtually no natural sources of light that emit pure colors (a laser does that, but there are no natural lasers). The sun, for example, emits a very wide spectrum of light. When that light hits an object, the object selectively absorbs some of the wavelengths, and reflects others. The reflected light then hits our eyes, and we see the full spectrum of light (that the sun emitted) minus the absorbed light which stays in the object. It is that complex *negative* that causes our eyes to perceive the color. So in the case of tekhelet, our eyes see white light minus the yellow of the absorbed 613 nanometers (again that is only the peak, the actual curve of absorption is not sharp, but has a spread and a contour). Our brain perceives that as blue.

Question 27

Are there any concerns with the process of making Tekhelet and the issue of tzar baalei hayim?

Accepted Answer

The issue of “tzar baalei hayim” is undoubtedly an important one which keep us sensitive to all of God’s creations. Included in that, for example, is we must feed our animals before we feed ourselves. That being said, it must be clear that this does not mean we hold the same banner as animal rights groups who are against any and every use of animals. In fact just the opposite, God commanded (Gen. 1:28) Man to rule over the animal kingdom and make use of it for the betterment of mankind. There are countless examples – from the mitzvot of offering korbanot, and the statement in the Gemara that true rejoicing is with meat and wine; and of course the three dyes of the Mikdash (tekhelet, argaman, tolaat shani) are all from the animal kingdom. The only proviso to the overreaching divine command of “Subdue [the earth] and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth” is that we not abuse the animal kingdom. “Tzar baalei hayim” is a warning (a) not to harm animals for no reason, (b) not to inflict undue pain when we are utilizing them for legitimate reasons. However, the notion of “undue pain” must not be taken out of context. That is to say, when we need to slaughter a cow, we are not bidden to anesthetize it, but simply to perform the act in a way which will not cause more suffering than is normally attendant with such a procedure. At the end of the day, slaughter is slaughter and there is going to be some pain involved. (Indeed, it should be noted that though we try to minimize suffering to the animal that is being killed, the actual killing of an animal is not considered “tzar baalei hayim” – (see Shu”t Har Tzvi, Orech Hayim I:194). So in answer to your question regarding the dye extraction from the hillazon (Murex trunculus), we perform the procedure in its normal way without causing undue pain over and above what is naturally attendant in killing a living creature. The snails are kept in water for as long as possible before removing the glands. After the gland is removed the snails have been used for bait or given to non-Jewish people to eat in the area.

Question 28

I bought your dye sample kit and used in a lecture at my school. When I showed the students the dyed pieces of wool (blue/purple), one of the boys asked, Why is it that the raw piece of wool looks a lot lighter in color than real finished tzitzit?

Accepted Answer

There are a few of factors which influence the final shade: (1) ratio of dye:water (2) ratio dye:wool (3) time allowed for dye to set in wool. (1) If you have a very diluted solution, the final outcome will be lighter than if you have a concentrated solution; (2) If you put in a lot of wool relative to the amount of solution this will also play into having a lighter outcome; (3) Even if you have high dye concentration and a little bit of wool relative to the amount of solution, if you don’t let the wool sit in the dye solution for long enough, it will come out lighter than if you let it sit.

Question 29

In terms of the styles of tallitot that you sell, what is the standard style? What is the Beit Yosef style? And what is the Super Prima style?

Accepted Answer

In terms of quality they are both the same high quality wool. The Beit Yosef is White with White Stripes, the Super Prima is White with Black Stripes.

Question 30

I am doing research about Lydia - seller of purple goods - in the Acts of the Apostles, chapter 16. I am wondering where she would have obtained her purple dye. Some commentaries say she did not obtain it from snails but from a root or plant. She lived in land-locked Philippi (although she was from Thyratira) and the nearest coastal city was Neapolis--would it have been possible at all for her to acquire the snails there or were they exclusively found along the coast of Israel and Lebanon? Also, if the emperors were restricting use of purple in 55 CE--when Paul went to Philippi--it must have been a different shade of purple she was dyeing/selling, correct? Any light you could shed on this would be very helpful!

Accepted Answer

The most ubiquitous source to the best of my knowledge was the Murex family of snails, which was (and is) available throughout the entire Mediterranean Sea. Transport of the precious dye source reached far and wide (the Talmud provides evidence that it reached ancient Babylonia – i.e., Iraq/Iran). There were purple dyes which used alkanet (from Anchusa tinctoria) or orchil (from Rosella tinctoria) or alternatively to get better fastness they used combinations of madder or kermes (for red) in combination with indigo (for blue) to achieve purple (“The Red Dyes”, Sanberg, p.38, 40). In “The Royal Purple and the Biblical Blue”, Rabbi Herzog, p.22-23 gives a list of various finds: – William Cole found the Purpura lapilus off the British Coast to produce purple. – Pere Plumer found Purpura lapillus off the Antillian Islands of the Grenadines – There is some evidence that purple was used in Cerntal America especially near Santa Elena. – Rav Herzog also discusses Iakinthos, Hyacinth and other possible dye sources. See also Aristotle’s History of Animals Book V, ch.15.

Question 31

The picture of a murex with outer shell looking like stripes of dark blue green (like the sea), and the inside stripes of red and white featured on www.tekhelet.com. Is that the sea fouling organisms covering them, or is it its natural color? Because I've seen in other places the color being light brown.

Accepted Answer

The color of the snails shell after it’s been polished in beige to brown. I have never seen a snail with this color in the ocean or in an aquarium. The snails grow in the water, and naturally have sea fouling grow on them. The sea fouling is whatever color the sea bottom is. I’ve seen blue, blue-green, purple, and brown.

Question 32

Who is the mashgiach on the process making sure it's lishma, etc.? Who gives the official hechsher?

Accepted Answer

R. Eliyahu Tavger is the Rav of the Amuta. The workers doing the dyeing, spinning, twining of the threads are all yirei shamayim Jews who are very careful to state explicitly before every process, “L’shem mitzvat tzitzit.”
Rav Avraham Rubin gives a Badat’z hechsher on all our strings and processes. You can read the hechsher here.

Question 33

Rambam in Peirush HaMishnah writes that we can't make tekhelet because of color uncertainties, contradictory to what he writes in Hil. Tzitzit. Using modern science we are able to compare it to indigo. My question: is there only one color that can be produced from the indigo plant, or is it possible to adjust it to darker/lighter hue by adding or subtracting amounts of indigo?

Accepted Answer

First of all, I believe it is fair to say that in a case of contradiction that you mention, we use the Rambam’s Mishnah Torah (Hilchot Tzitzit) for halachic decisions. To the best of my knowledge the indigo plants produce only one color – indigo. However this does not mean that we can’t produce different SHADES, it is just a matter of dilution. What is important here is that the exact HUE be correct. Technically speaking, the hue is measured by the absorption spectrum of a particular object, regardless of shade. The indigo dye produced from the plants is precisely the same hue (has the exact same absorption spectrum) as the dye produced from the Murex snail. (By the way, this is one of the strongest points in favor of the Murex trunculus, since according to the Gemara in Baba Metzia 61 – only God can tell the difference between strings dyed with the plant (Kela Ilan) and strings dyed with the hillazon.)

Question 34

Is your final color different then that of the Radziner's?

Accepted Answer

Yes, the final colors are very different.

Question 35

There seems to be a machloket between Rashi and Rambam concerning the final color of tekhelet. Rashi (in the name of R. Moshe Hadarshan): midnight (dark) blue; Rambam: midday (light) blue. Is it possible to dye with the Murex to obtain both these shades, or only one?

Accepted Answer

You are correct that there is a machloket as to whether the color should be dark or light. Rav Yehuda Rock writes about this in his article in Techumin and his latest book called “Eved HaMelech” – you can see the relevant section in his article on our website (https://www.tekhelet.com/rak.pdf) see the bottom of p.17 “Behirut Hatekhelet”. To cut to the chase – he states that the issue is “not maakev” – that is, one still fulfills the mitzvah whether it is light or dark. And yes it is possible to achieve all the shades from very light to very dark using the Murex trunculus – it is simply a matter of more or less dilution of the dye solution.

Question 36

From the Rambam there is an understanding that there is no need for a particular species as long as the dye holds. There are, though, quite a few opinions how to interpret the words of Rambam. Are you aware of any other dye in this color family that meet this requirement and were available in the last 1000+ years?

Accepted Answer

Outside of the Murex family of snails – the only organic source for indigo dye is from plants: Indigoferra tinctoria and woad.

Question 37

Could you explain to why, in Talmudic times, did they have to do teima? Is it still necessary?

Accepted Answer

“teima” refers to the procedure of taking a sample of the dye solution on to a test piece of wool to determine if the dye in the vat has reached the proper state to start dyeing wool. The need for such a procedure seems to indicate that vat dyeing was the method employed since in vat dyeing you don’t know what color you will get until the dye solution is oxidized in the fabric (i.e., in the vat it is in a “colorless” [really its yellowish] chemically reduced state). In ancient times this was probably very important since the process was less controlled, they threw in many snails and fermented them for a week; it wasn’t known exactly when the solution had reached the proper point for dyeing. Today, after much fine tuning, we weigh out fairly exact quantities of snail glands and add precise measures of specific chemicals – all of which combine to make the dye solution within a matter of minutes. We have reached a relatively stable process for which we are not in need of performing samples to insure the proper color outcome. (As far as I am aware, teima was performed out of a technical necessity not a halachic one).

Question 38

Can you explain the stages of the dye process, particularly, when the color takes effect?

Accepted Answer

In order to get a first hand understanding of the dye procedure, I recommend getting one of our dye kits from our store. Basically, when the liquid comes out of the snail its a murky clear substance; in light and oxygen it slowly turn yellow, green, blue and finally settles at almost blackish purple. This is what we call the “dyestuff”. We then take the dyestuff and put it in boiling water with a base which helps to dissolve the meat in the dyestuff – the solution at this point is blackish purple. Then a reducing agent is added which causes the dyestuff to “reduce” and the solution becomes a yellowish liquid. Following this an acid is introduced to neutralize the pH of the solution (the color doesn’t change). The wool is then soaked in the solution and when it is removed it has the yellow color of the reduced solution. Slowly as the solution oxidizes it turns either purple (if the reduced solution was kept in the shade) or blue (if the reduced solution was exposed to UV).

Question 39

Why no Tekhelet in Mishna Keilim (27:12)?

Accepted Answer

Q: The Mishna (Keilim 27:12) uses Argaman and Zehorit as examples of valuable substances – why is not Tekhelet mentioned? משנה מסכת כלים פרק כז משנה יב שלשה על שלשה שנקרע אם נתנו על הכסא ובשרו נוגע בכסא טהור ואם לאו טמא שלש על שלש שנמהה ממנה חוט אחד או שנמצא בו קשר או שני חוטין מתאימין טהורה שלש על שלש שהשליכה באשפות טהורה החזירה טמאה לעולם השלכתה מטהרתה וחזרתה מטמאתה חוץ משל ארגמן ושל זהורית טובה ר”א אומר אף מטלית חדשה כיוצא בהן רבי שמעון אומר כולן טהורין לא הוזכרו אלא מפני השבת אבדה:
A: The answer to this question depends, I suggest, on how we understand “Zehorit”. If we use the interpretation of Rav Ovadyah MiBartenura, then it seems that Zehorit refers to Tolaat Shani.
ר’ עובדיה מברטנורא מסכת כלים פרק כז משנה יב ארגמן וזהורית טובה – חשיבי ולא מבטלה להו [מתורת בגד]. וזהורית טובה הוא המשי הצבוע כרמיז”י בלע”ז:
This would leave Tekhelet strangely out of the threesome in which it appears through the Torah. To explain this anomaly I propose a couple of explanations:
(1) Given that Argaman and Tekhelet are from the same source (i.e., Murex), they cost the same, and so nothing is learned by bringing another example of the same value. And if you ask why the Mishna uses Argaman over Tekhelet, then (2) Tekhelet was not commonly used to dye garments while Argaman (perhaps) was. And indeed, there may be an aversion to dying a whole garment with Tekhelet because of Korah and his “begged sheKulo Tekhelet”. This second point could be an answer by itself (i.e., the Mishna simply uses common examples – and it was more common to dye a full garment with Argaman than with Tekhelet. (3) Alternatively, Pliny (“conchilya”) notes that Argaman clothing used twice as many snails as Tekhelet clothing and was thus much more expensive (I thank R. Shlomo Taitelbaum for bringing this to my attention). If so, perhaps the Mishna is using spefically Argaman to note that only garments of exorbitant expense were of issue in tumah/taharah.
On the other hand, if we use the explanation of the Rambam, then Zehorit is not Tolaat Shani at all, but rather it refers to expensive silk.
רמב”ם על משנה מסכת כלים פרק כז משנה יב זהורית טובה, המשי הצבוע בזהורית, ולפי שבגדי הארגמן ובגדי המשי החשובים יקרים
If this is the case then Argaman is brought as an example of an expensive DYE which engenders value regardless of the CLOTH used; conversely, Zehorit is brought as an example an expensive CLOTH that engenders value regardless of the DYE used.

Question 40

I've been looking into tekhelet and glad to see the practice resurrected. While I know that there are many ways to tie tzitzit, as a Sephardic Jew, I've heard that the 10-5-6-5 with the ridge is the typical Sephardic method. Is there still a need to have the first and last wrap the same color as the tallit in the 10-5-6-5?

Accepted Answer

All the customary methods of tying tzitzit with white only were developed to infuse the tzitzit with meaning lost with the loss of tekhelet. When tying with tekhelet, one of the tekhelet methods should be employed. Sephardim should tie the tzitzit with tekhelet according to the Rambam method.

Question 41

Using your videos off of Youtube and much trial and error, I was able to correctly tie the Tzitzit according the Rambam. However every time I tie them they stay tight for a few days, then begin to become loose again, with many of the chulyot bunching together. I have tried tying them tighter and still no luck. Do you have any advice?

Accepted Answer

Looking at the step by step description (https://www.tekhelet.com/diagrams/RambamDetailInstructionLORES.pdf), when doing steps 32-36, you should try to wrap the blue quite snugly. Then after you pull the blue string through (step 39) you should make sure the string is pulled through (FIRMLY), don’t pull too hard or yank, because the string will snap, but you do need to pull firmly to make sure the hulya is now a strong knot.

Question 42

Is there any downside to tying like R. Shachter?

Accepted Answer

R. Schachter has derived a sheeta designed to fulfill two differing opinions on tying in the Gemara – i.e., do we tie 7 to 13 groups of 3 wraps, or 3 groups of 7 to 13 wraps. Each position interprets the gemara in opposite fashion and are thus self contradictory. He is surely aware of this and may nevertheless hold that it is better to try to reconcile them in practice.

Question 43

I recently learned of a mishna berurah which says you can't cut the strings? Why did you say I could? Are my tzitzis kosher?

Accepted Answer

There are several halachot which deal with the requirement to cut tzitzit. One is that the strings must be cut from the spool before they are put into the garment (Shul”A, OH, 11:12), another is that after tying they must be cut to 1/3-2/3 (Shul”A OH 11:4, 11:14 – see esp. Rama on 11:14). The Mishna Berura agrees to these cuts but notes that “one should cut with his teeth and not with a knife” (MB 11:61). His language is one of preference not absolute obligation; and surely the final product is not made invalid by the use of a “knife”.
And so, while we use ceramic scissors, I believe that for one who does not have such an option, can use regular scissors, for the d’rabannan requirement of 1/3- 2/3 clearly outweighs the custom of not using a “knife”.
Your tzitzit are 100% kosher.

Question 44

1) It is hard to get exactly three times around within a chulya, so should I get closer to two or four? If I only have 2.5 times around is that kosher? 2) The shamashim (2 white and 2 blue) are a half foot longer than my other strings which are 2/3 of the length, can I cut the shamashim shorter halachically? Is it bad for for the strings to be cut? 3)How close should the 1st knot be to the beged?

Accepted Answer

1) The gemara says to “wrap once, wrap twice, wrap thrice” so the idea is to go around three times and not necessarily to see exactly three wraps.
2) You should cut all the strings so that the hanging section is 2/3 of the total tzitzit. The cuts should not damage the strings. If they become frayed over time you should tie a small knot to stop the fraying. I have heard of people putting a drop of clear nail polish to hold the ends from fraying, but I don’t think you need to do this. 3) The first knot should be tied such that there is a slight kink in the beged.

Question 45

Regarding the requirement to have 1/3 gdil and 2/3 anaf, does every single string need to maintain that ratio? In my attempt to tie w/ R. Schachter's method, most of my corners have about six strings that do meet the ratio, and one or two that fall short of it.

Accepted Answer

It would seem that l’chathila all the strings should fulfill the 1/3-2/3 ratio, R. Shachter’s method require an inordinate amount of string an we simply don’t supply enough to fulfill all of his winds and knots and still have enough for 1/3-2/3. R. Shachter himself writes that it is important to maintain the proper Ratio and if need be make less windings.

Question 46

According to what you write, wouldn't it be better to try to have three chulyas with seven wraps and four with three, in order to fully be yotzeh the shittot of both the Ra'avad and the rest of the rishonim?

Accepted Answer

One can think up many ways to try to be yotzei all the many sheetot. I would not recommend inventing sheetot, but rather choosing one. If you want to be yotzei both the Raavad and the Rambam. Make two begadim, one tied according to the Raavad and one according to the Rambam.

Question 47

Your site has multiple traditions for tying tsitsit. Sephardic tsitsit are not mentioned. Is there a reason for this?

Accepted Answer

The Rambam, being the quintessential Spanish Posek, thus defines the tradition for “Sephardic Tzitzit”. Furthermore, it is not that we prefer to mention it, but rather it is not relevant – there is no “Sephardic” or “Ashkenazi” way to tie tekhelet since poskim from those communities didn’t have tekhelet – rather there are traditions from which those communities naturally draw upon – Rambam for Sephardim, Tosafot/Rashi for Ashkenazim. That being said, since the question was never decided as such, many Ashkenazim hold like the Rambam.

Question 48

My main issue with the Rambam's approach is how he deals with the sifrei shelach source that seems to say that Beit Shamai holds that there is one string of tekhelet and three of white, and so goes the halacha. There is no source to my knowledge that indicates that there is 1 tekhelet and 7 whites. My Rabbi offered that he may learn Beit Shamai to be using the language one loosely to mean 1 half, for that was not his main topic, yet I find that fairly weak.

Accepted Answer

The sifrei is one halachic source but not necessarily binding – certainly the Rambam, and all who follow him on this (all Sefardi poskim, the Arizal, Radzyner, R. Hirsch, R. Zalman Nechemia Goldberg, R. Nachum Rabinovitch, R. Dov Lior, R. Herschel Schachter). There is no need to try to “squeeze” the Rambam’s position into, or out of, the Sifrei. R. Yehuda Rock, in his article on the subject in Techumin, explained that the Rambam is based on sevara, period.

Question 49

I would naturally purchase Rambam strings to go along with the Rambam method, yet I have hesitations. I know there is technically no problem with getting Ra'avad strings and tying Rambam, yet it seems that it would be ideal to keep a steady method. Yet the number of tekhelet strings (to my understanding) is more severe in halakhic status, and I do not feel comfortable using the Rambam's method because I do not understand how it fits. I see his point about how the pteel should be placed on the other white strings, yet the verse can be easily interpreted in other ways, and by the use of the word pteel, it seems to imply 1 full string, end to end.

Accepted Answer

Ptil can mean strand or tassle and so half a string which appears as a full string when folded through the hole of the begged can certainly fulfill the pshat of ptil.

Question 50

In the Radzyner method, it seemes as if a chulya is made by the looping of the shamash around the wraps included in that particular chulya, yet he seems to maintain that all 13 chulyot are composed of 3 wraps, while he loops around only 9 sets of 3, and other sets of 1 and 2. I understand that this is needed in order to keep the minhag of the 7-8-11-13, but how then does he say that the strings are divided into 13 chulyot of three? Does he? I know that 9 falls between 7 and 13 so it is okay, but it at least seems to me from your words (correct me if I am mistaked) if not from his own words that you do divide 13 sets of 3. If so, how is this accomplished?

Accepted Answer

Yes, the Radzyner method tries to maintain the 7-8-11-13 while at the same time implementing the 13 chulyot of 3 – since this is physically impossible (due the double knots breaking up the 7-8-11-13), he compromises and configures the chulyot around the double knots to keep the tree wraps of a single chulya.

Question 51

If there are four blue strings does this mean that one is the shamesh and one is not, or are they both shamoshim. If they are both shamoshim, when do you switch off?

Accepted Answer

Only one is a shamash, though if you are in a pinch for length, the mishna berura says that switching off shamashim is not meakeiv. He brings proof from tying tekhelet which requires one to switch between shamashim (albeit, between white and blue). Like I said, ideally you don’t want to switch, but if there is a need, it appears there is a leniency to do so.

Question 52

I am tying according to R. Amram Gaon and the gdil does not meet the 4 thumbreadth requirement. What should I do?

Accepted Answer

Use thick strings and perhaps 2 double knots at the end.

Question 53

Am I correct that Rav Schachter's method is the other interpretation of the Rambam except Rav Schachter uses 2 full blue shamashim (since he says to tie 7 windings per chulya)

Accepted Answer

Not exactly. R. Schachter is not INTERPRETING the Rambam, he is INTEGRATING the Rambam with the Raavad. R. Schachter says to use two full blue, is a completely different issue separate from the tying method. R. Schachter holds that the number of strings should be according to Rashi, Tosafot.

Question 54

I was asked to tie tehelet for someone according to the Rambam (Temani). Your instructions show 3 winds per chulya. However, you state that there is a machloket as to what Rebbe meant by 7 minimum (maximum 13), i.e., chulyot or windings per chulya. You stated that one view of Rebbe is to have 7 (minimum) windings per chulya. To be yotzai Rav Schachter's view, and taking into account the shamash length, would it be more 'proper' if tying according to Rambam (Temani) to have 7 windings in the first chulya & the rest (the other 12 chulyot) with 3 windings each?

Accepted Answer

The machloket is really: Raavad (7 wraps) v. Everyone else (3 wraps). I believe that if one want to be “yotzei” the view of the Raavad, he should wear another begged tied according to the Raavad. But if this is too cumbersome and one wanted to integrate the sheeta of the Rambam along with the sheeta of the Raavad (as R. Schachter proposes), my opinion is that one should do 3 “chulyot” of 7 wraps, and the other 4 chulyot of 3 wraps. Furthermore, one should do the three chulyot of 7 wraps in the positions where the Raavad considered them to be “real” chulyot, and one should place the other 4 in the middle position where the Raavad said one could wrap as he wishes. So it would look like this (where x is a double knot): x 7 x 3 x 3 x 3 x 3 x 7 x 7 x

Question 55

How do I make a string which is 1/2 blue and 1/2 white for tying using the Rambam method. Are the 1/2 white string, and the 1/2 blue string tied together? Is this process explained somewhere on your website? If not, could you please explain it to me?

Accepted Answer

We dye strings half white, half blue. To be specific, we take a very very long strand and die it blue-white-blue-white-etc. then we take 8 strings like that and we twine them together (shezira) such that the white lines up with the white and the blue with the blue. Then we cut them such that we get several “kaful shemona” cords which are each half white and half blue – actually, each cord has more than half blue because you need more blue than white, given that the wraps (krichot) are all blue when tying like the Rambam).

Question 56

I am tying according to the Raavad and I am tying using Raavad's opinion on how to tie a knot, not a double knot. So without double knots and only tying 7 krichot per chuliya, the entire g'dil ends up being very short. The result is a very short g'dil and a very long anaph. This does not even come close to rav's shlish-shnei shlish requirement. I read an article on the website talking about the requirement of shlish-shnei shlish. From what I understand there are opinions that the anaph may be lengthened much more than 2/3 of the entire tzitzit. However there were also opinions (like the ramah i think) who state that one should really strive for the shlish-shnei shlish. What should I do if my g'dil is only around 5 cm?

Accepted Answer

I am aware of this problem with the Raavad’s sheeta. The first problem is that you must have a gdil of 4 thumbreadths which according to the minimal opinion comes out to be 8 cm. In order to handle this problem, you could use THICK strings. The other possibility is to use double knots instead of the Raavad knots. Or, alternatively, you could start and end with double knots.
Alternatively, in order to maintain the sheeta of the Raavad in it’s entirety, is to make the second section with as many krichot as needed such that the total gdil will be 4 thumbreadths! This is ideal, because the Raavad himself says that this section is not a “hulya” and one can do whatever you like there.
Now there is a second problem, and that is of the shlish-shnei-shlish requirement – which is accepted as normative halacha. So once you have made your gdil at least 8 cm – you must cut your anaf to be twice the length of the gdil. Lay the strings flat and loose (do not pull taught) to measure and to cut.

Question 57

If my third chulyah of a Raavad/RNGaon tie is messed up (by loosening twisting etc.) and I had tied my second one with alternating blue white, may I just count the third chulya as the spacer and the second as real, or does the second one have to be the spacer (I assume there is no Taaseh V'lo Min HeAsui by re- designating them)? What about the first or fourth chuliya?

Accepted Answer

The Raavad holds (as opposed to all other Rishonim) that when Rebbi said 3 he was talking chulyot and when he said between 7 and 13, he was talking wraps in the chulyot. And because he wants to keep the five knots so he ends up having an extra “spacer” chulya. Based on this understanding it seems to me that the spacer can be anywhere and surely there is no “lo min ha’asuy” issue here.

Question 58

In light of the fact that the chuliyot should be similar length (I think that's the Rosh), does it make sense to tie the last GRA chuliya as 12 winds so that the knots are evenly spaced? It seems to me that 3 winds per chuliyah is just a minumum.

Accepted Answer

On the one hand you are correct that the Rosh likes even windings. On the other hand the 3 wrap requirement per chulya is NOT a minimum but a strict definition (Rebbi in Men. 39a). The reason that you see so many more windings per knot in white tying is because there is no issue of a chulya. So in the Gra, each chulya is 3 wraps, either white or blue. The number of chulyot per double knotted area is a different issue.

Question 59

If you wear Tekhelet on your godol is it hypocritical not to wear it on your kattan

Accepted Answer

It is not ideal, but it is not hypocritical. R. Dov Lior (Chief Rabbi of Kiryat Arba / Hevron) was asked by a student, “If I only have money for one set  what should I do?” The Rav responded, “Buy one set, and go and work till you  have enough money to buy more.” R. Shachter (of YU) counsels to put it on your talit katan before your talit gadol since you will have the mitzvah all day as opposed to only during tefila.

Question 60

I have tied according to Rav Schachter's old method (3 wind hulyah) and I want to update to his new method (7 wind hulyah). As my strings are already cut to (1/3)(2/3), you wrote in the Tying FAQ that one should make just one hulyah 7 wraps to be yotzei all sheetot mi'd'oraita. My question is: which of the hulyot should be the 7-wind hulyah? Can I just add on to the last hulyah (farthest from the beged) or should I untie back to the first hulyah and expand that one?

Accepted Answer

R. Schachter explains that a hulyah should be 3 wraps minimum and ideally 7 wraps to be yotzei all de’ot. He writes that one can get by with one hulya of 7 wraps by making the first hulya 7 and the rest 3. It seems to me that it is entirely arbitrary which hulya you make with 7 wraps, he was just giving one option. So in your case, where you already have the strings all tied, it would be reasonable for you to untie the bottom hulyah and make it 7 instead of 3. Again, it seems to me that his main point was that you should have one hulya with 7 wraps, not specifically the first.

Question 61

Are there some tying methods that are more suited for thick strings over thin strings (halachically or aesthetic)?

Accepted Answer

There is no correlation that I am aware of between thick/thin sheetot and halacha/aesthetics. Some people find thick strings (regardless of sheeta) to be more aesthetically pleasing on a large talit. Some people buy thick for talit katan due to greater durability (they don’t tear as easily). I have found that thin strings tear more easily when tying the Rambam teimani tying method and thus, especially for beginners, I recommend using thick, just so one doesn’t tear the string while tying.

Question 62

Can I teach a woman how to tie tzitzit?

Accepted Answer

It appears to me that there is no prohibition to teach a woman to tie tzitzit since it is clearly permitted for a woman to tie. The question of women tying tzitzit is only whether such is l’chathila or bidi’aved – and such a question only falls on the woman herself. Also, it should be borne in mind that the Rama (OH 14:1), who poskins that a woman’s tying is bidi’avad, calls the ruling a “humra”.

Question 63

I would like to give a gift of tallit with tekhelet to my hatan. I know tzitzit tied by a woman are kasher bediavad, but what's the best approach, in your opinion?

Accepted Answer

The words of the Shulhan Aruch (OH 14:1) state that women can tie tzitzit, however the Rama adds that there are those who are strict to have a man tie and “it is good to do so l’chathila.” Clearly the Ashkenazi tradition is for a women to tie only bidi’avad. The Kaf Hayaim writes that in fact so is the tradition for Sefaradim. As such it appears that you should not tie your hatan’s talit. I spoke with another Rav associated with our Amuta and he said there is a tradition for the hatan to tie his own talit or at least the last knot(s).
Permit me a wedding blessing: As you are starting off your new life as a couple with a halachic question, may you and your husband build your house in strength and happiness based on the halacha and tradition that has given life and meaning to our people for thousands of years.
Mazal Tov, Mois Navon

Question 64

I am tying my tekhelet according to the Rambam and was wondering if I have to tie 13 chulyot, or can I tie any number of chulyot between 7 and 13. I would find that 10 chulyot would also be very symbolic.

Accepted Answer

The Gemara (Men 39a) clearly states one should not make less than 7 chulyot and one should not make more than 13 chulyot (so too the Rambam [Hil. Tz. 1:8]), which seems to imply any number in between is acceptable. On the other hand the Gemara clearly states that the reason for 7 is to symbolize the 7 heavens and the reason for 13 is to symbolize the 7 heavens and the 6 spaces in between. So, if you don’t do 7 or 13, you lose the “heavens” symbolism. And indeed Rashi (ibid., s.v. “shisha”) says that the symbol of the heavens is what is critical about tekhelet in that it is likened to the heavens (so too Tos., ibid., s.v., “lo yifhot”). In consonance, the Mordechai (Pesachim, Tosefet Maarvei Pesachim, 611) states that one must do 7 and if he started doing more, then he must do 13, such that one either does 7 or 13 but nothing in between, lest the symbolism of the heavens be lost. So too the Binyamin Zeev (192) says must do either 7 or 13 to maintain the “heavens” symbolism. The Ritva (Pes. 104a, s.v., “veha”) quotes the Rosh who uses this statement in Men. 39a to prove that when the Gemara says “don’t do less”, “don’t do more”, the intent is do exactly the numbers given (i.e., in our case either 7 or 13 but nothing in between).
Only the R. Avraham ben HaRambam (Hamaspik L’Ovdei Hashem, ch. 33) says that though 7 is the ideal, one can use any number between 7 and 13. I would be hesitant to apply his opinion, for though it is true enough that 10, as you propose, is a number laden with symbolism, nevertheless most opinions hold that you would be replacing the originally intended “heavens” symbolism. And furthermore “10” has its problems since the first thing that comes to mind are “the Ten Commandments” for which there were historically great philosophical fights in over emphasizing the 10 commandments to the detriment of the 613.

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Tzitzit Tying

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Every question, answered

General Questions

Tekhelet Questions & Answers

Tzitzit Tying

שַׁבַּת הַתְּכֵלֶת Shabbat HaTekhelet — marking Parashat Shelach, in which the mitzvah of tzitzit and Tekhelet was given to Am Yisrael,

“Ptil Tekhelet” is running a special, one-of-a-kind offer! Buy a cotton tallit katan with Tekhelet strings and pay for the strings alone! (For a wool tallit katan, just add ₪50!)

We've gathered the most common questions, with answers to them all
If you have a further question that doesn't appear here, you're welcome to send it to us using the form below

שַׁבַּת הַתְּכֵלֶת
Shabbat HaTekhelet — marking Parashat Shelach, in which the mitzvah of tzitzit and Tekhelet was given to Am Yisrael,

“Ptil Tekhelet” is running a special, one-of-a-kind offer!
Buy a cotton tallit katan with Tekhelet strings and pay for the strings alone!
(For a wool tallit katan, just add ₪50!)