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32 [1] He placed next to this section the subject of the man who gathered sticks [on the Sabbath day] because it happened at this time, after the incident of the spies — this in accordance with the plain meaning of Scripture. And this is the meaning of [the phrase], *and while the children of Israel were in the wilderness*, for it was because the people tarried there on account of the above-mentioned decree, that this event happened. Afterwards He commanded the precept of *Tzitzith* (Fringes) in order that they would remember through it all the commandments, and not forget the Sabbath [as did the man who gathered the sticks], or any of the other Commandments.
Now the reason why *Tzitzith* have this [power of] reminding one of all the commandments is, as Rashi wrote, because the total numerical value of the letters of the [Scriptural] word *tzitzith* is six hundred, and together with the eighth threads and five knots, you have six hundred and thirteen [corresponding to *taryag*, the six hundred and thirteen commandments]. But I have not understood this, for the word *tzitzith* in the Torah is written without a [second] *yod*, so the total numerical value is only five hundred and ninety! Moreover, the number of threads [to be used for each of the Fringes] in the opinion of the school of Hillel is only three [which, when passed through the hole at the corner form six threads — not eight, as Rashi mentioned], and the knots by law of the Torah [need only] be two; as the Rabbis have said: “You must deduce from this that the upper knots in the Fringes are required by Scriptural law. For if you should think that they are not obligatory by Scriptural law, why then did the Torah have to state a [special] permission to use mingled stuff [of wool and linen] in Fringes! Do we not accept as the established law that if one joins two pieces together with only one stitch, it is not considered joined?”
Rather, the remembrance [of the commandments] is through the blue thread, which alludes to the all-inclusive attribute, which is *bakol* and which is the aim of All. Therefore He said, *that ye may look upon it, and remember ‘kol’* (*all*), which is *the commandments of the Eternal*. This is why the Rabbis said: “[Why was blue chosen rather than any other color?] Because blue resembles the sea, the sea resembles heaven, and heaven resembles the Throne of Glory, etc.” The likeness is in the name, as also in the shade of the color which is the termination of all colors [and which leads one from the blue in the Fringes to the blue of the sea etc., and finally to think of Him Who is on high], for in the distance all colors appear to be that shade. That is why it is called *t’cheileth* [which is also suggestive of the word *tachlith* (termination) since this is the end of all colors].
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
Source: https://www.nli.org.il/he/books/NNL_ALEPH002108945/NLI
License: CC-BY