Shalom I was reflecting on your statement, ‘According to most of the great Halachic authorities Techelet (Biblical blue dye for Tzitzit) should not be used nowadays, because we have no tradition on this issue, and it may mislead and cause error to future generations who will think that there always was a tradition on this, and for other reasons as well.’ From the Torah itself, God commands: “Speak to the children of Israel and tell them to make for themselves tzitzit on the corners of their garments for all generations, and place upon the tzitzit threads of tekhelet.” (Numbers 15:38) In a peshat reading, the text emphasizes individual obligation and does not specify a biological source or a method of dyeing. Tekhelet appears as a thread among multiple threads of the tzitzit, and the plain meaning of the Torah assumes that each person has the God-given understanding from first breath (Job 32:8–9) to interpret and fulfill divine law according to God’s intention. In light of your discussion of the historical identification of the hillazon, I wondered: how does your perspective reconcile the rediscovery of a specific marine source for tekhelet with the Torah’s apparent emphasis on individual interpretation and the broader, peshat-level meaning of the commandment? How might one think about the interplay between historical rabbinical guidance and the individual’s covenantal responsibility in observing tzitzit with tekhelet? I would greatly appreciate your thoughts. B’Shalom, Robert Mandel [email protected]

I in fact do have tcheilet on my talit and tzitzit for the proofs are pretty convincing, but the rabbi who answered previously holds like the opposing opinions. Many rabbis do and many don't and it doesn't follow the majority because, as the Nodah b'Yehuda writes, those rabbis never sat down to debate and convince each other.