009 —והיה לכם לציצית

VeHayah Lachem LeTzitzis U'Re'isem Oso U'Zchartem V'Gomer LeMa'an Tizkeru V'Gomer.^[1]

To understand the matter of these two remembrances—why are they needed? Also, to understand how the mitzvah of tzitzis serves as a reminder for all the mitzvos?

Tzitzis comes from the root meaning "to look," as in: Metzitz Min HaCharakim^[2] ("peering through the lattice")—which refers to radiance and illumination. That is, the revelation and manifestation of the Divine, Who fills all worlds and surrounds all worlds, and before Whom all is considered as nothing. In the heavens above and on the earth below, there is nothing else^[3]. For His Name alone is exalted, His splendor is upon earth and heaven^[4]. "Splendor" here means radiance and illumination, as explained elsewhere.

This revelation is the manifestation of His existence, not His essence, G-d forbid, and it must be revealed specifically in a person's heart. As our Sages say: "The heart sees," as in Koheles Rabbah: "I spoke with my heart"^[5]. It is not enough to merely look with the eyes, which correspond to one's Chabad (intellectual faculties)—hence the Sages are called "the eyes of the congregation"—rather, it must extend until it reaches the very point of the heart, so that the heart itself sees, feels, and is moved by this awareness. This means the heart is aroused with either awe or with fiery love, like flames from the element of fire in the heart.

The mind is primarily from the element of water and moisture, which is naturally cold and does not cause any change in the soul. It is heavy, as water descends from a high place to a low place.

So too, the intellectual vision of the G-dly soul does not affect the animal soul to the point of changing its nature and essence as it is, to transform it completely. Instead, it remains as it was, in a state of heaviness and laziness, in the low place it was before.

Only when one is inflamed and ignited in the soul, until it touches the point of the heart—where the element of fire rises upward like fiery flames, the flame of Yud-Heh, like a flame that rises on its own, seeking to separate from the wick without rest or calm. All change comes specifically through fire, as in: Metzaref LaKesef VeKur LaZahav^[6] ("a crucible for silver and a furnace for gold") until the dross is removed from the silver^[7].

[See also what is written on this topic in the maamar V'Nikdashti Besoch Bnei Yisrael, and in the maamar BaMidbar Sinai B'Ohel Moed, and in the maamar Ki Savo El HaAretz regarding V'Nefesh Ki Tikrav, and in the maamar Vayoshet HaMelech L'Esther Es Sharvit HaZahav.]

This illumination that ignites and inflames the heart is the aspect of the techeiles (blue) and white in tzitzis. The white represents love, like fiery flames, as the heart is inflamed. The techeiles represents the awe in the heart.

[As the Pri Etz Chaim, Shaar HaTzitzis, chapter 4, writes: the white comes from the intellect of Binah, and techeiles from Chochmah. Binah is the source of love, like fiery flames, and Chochmah is the aspect of higher awe. "VeAba Yesad Brata" refers to lower awe. As explained elsewhere on the verse: BeChochmah Yasad Aretz Konen Shamayim BiTevunah^[8]. See also the explanation on the verse: Simeni KaChosam.]

This is what is written: Ein Pachad Elokim L'Neged Einav^[9] ("there is no fear of G-d before his eyes")—as long as it is only before his eyes, meaning only intellectual perception, there is no true fear of G-d. Fear is specifically in the heart, when awe and dread fall upon the heart. Fear is also rooted in the element of fire in the heart, like the blue hue in fire and the lower flame on the wick, as is known.

Tzitzis is a feminine term, because Knesses Yisrael receives this illumination from above, from the aspect of Sovev Kol Almin (the transcendent Divine light). As it says: Metzitz Min HaCharakim^[10]—"metzitz" is an active, masculine term, indicating that Hashem bestows this illumination upon Knesses Yisrael, so that they experience this revelation in the heart, the heart seeing, feeling, and being moved with the strengthening of the Divine fire in the G-dly soul. This comes through "cracks and windows," which refers to a broken heart and spirit. As it says: Pischi Li^[11] ("open for Me"), as explained elsewhere.

[See also the maamar: VeAsisa Tzitz Zahav Tahor^[12], which is related to Metzitz Min HaCharakim, referring to the great love from above, the aspect of Aharon: Zakan Aharon^[13], as explained there. See also the explanation on the verse Vayikach Korach regarding Zakan Aharon, which is related to the threads of tzitzis. See Pri Etz Chaim, Shaar HaTzitzis, chapter 3. See also what is written about Aharon's great love in the maamar BeHa'aloscha Es HaNeros and the maamar VeAsisa Bigdei Kodesh L'Aharon. According to what was explained, the aspect of Aharon's great love is the matter of the threads of tzitzis. Thus, the holy garments of Aharon, which are made from mitzvos, are the same idea hinted at in the tallis, as will be explained.]

2) This is the meaning of: Pashteti Es Kutanti Eichah Elbashenah Rachtzti Es Raglai Eichah Atanfeim^[14] ("I have taken off my tunic, how can I put it on? I have washed my feet, how can I soil them?"). This is the collective response of the Jewish people to Hashem's request, "Pischi Li"—for the Divine light to shine and be revealed in a person's heart, as in "Pischi Li," one must first have these two aspects: "Elbashenah" (I will put it on) and "Atanfeim" (I will soil them).

The aspect of "Atanfeim" is to be among those who make an accounting, to reflect on every thought, speech, and action that was not good since one's youth, even youthful sins. It is not enough to have already regretted one's sins; therefore it says, "Rachtzti Es Raglai"—I have already done teshuvah—"Eichah Atanfeim"—how can I now disgrace myself and soil them, meaning to recall them again, as it is difficult for me. "My feet" refers to the standing and support of the G-dly soul. Yet, one must always keep these matters in mind and be lowly in one's own eyes.

The aspect of "Elbashenah" can be understood by first explaining our Sages' statement: Moshe prayed 515 prayers (the numerical value of Va'eschanan) to enter the Land, because there are many practical mitzvos that can only be fulfilled in Eretz Yisrael. The practical mitzvos observed outside the Land are only about a fifth of the total 248 mitzvos; the majority only apply in Eretz Yisrael, and most only when the Beis HaMikdash stands, such as the offerings and similar mitzvos. Why did Moshe desire to fulfill specifically the practical mitzvos?

It is written: U'Tzedakah Tihyeh Lanu Ki Nishmor La'asos Es Kol HaMitzvah^[15]—all mitzvos are called "tzedakah" (charity). Just as tzedakah is a garment, as it says: "His garment is tzedakah." And as our Sages say (Bava Basra 9a) on the verse: "And like a garment, all our righteousnesses"^[16]—just as a garment is made up of many threads, so too, every coin of tzedakah adds up to a great sum. Likewise, all mitzvos are garments, and each thread is a detail of halacha—like mountains hanging by a hair—all combining to a great sum, which is the aspect of makif (encompassing light) and Sovev Kol Almin.

[See what is written about this great sum in the explanation on the verse: U'Sfartem Lachem. See Eitz Chaim, Shaar Adam Kadmon, end of chapter 5, that the great sum refers to the level of Adam Kadmon, the aspect of Sovev Kol Almin, and "His greatness is unsearchable"^[17]. See also the explanation on the verse: Ve'Atah MeRivavos Kodesh^[18] and the Zohar, Parshas Chayei Sarah 123a, regarding "one hundred blessings every day"^[19].]

It is written: Mibli Asher Lo Yimtza HaAdam Es HaMaaseh Asher Asa HaElokim MeRosh VeAd Sof^[20]—the intent of creation is that a person does not know the essence of the deeds in the world, what is the beginning and what is the end. As explained elsewhere on the verse: VeHayah Mispar Bnei Yisrael^[21].

In the hierarchy of creation—mineral, vegetable, animal, human—the human is the highest. Yet, we see that a person must sustain himself from animal, vegetable, and even mineral (like salt), for food is not needed by the food itself, but by the person. On the contrary, the earth (mineral) produces bread and all plants to sustain man, for the end action is first in thought.

This is the meaning of: "The beginning is wedged in the end and the end in the beginning"—for just as He is infinite, so too His actions have no end. In every level where one could say there is an end, there is also a beginning, for in truth, they have neither beginning nor end, but contain both. [See also the maamar Atem Nitzavim.]

So it is with garments, which are the practical mitzvos mentioned above. Their essence is the act of tzedakah, for one gives from one's own effort and toil, using all one's bodily powers. Therefore, a mitzvah is called "mitzvah" (commandment) without qualification, as explained elsewhere.

It is written: VeHalach Lefanecha Tzidkecha Kevod Hashem Ya'asfeka^[22]—"kevod" (glory) is a garment, as Rabbi Yochanan called his garments "my honor"^[23]. [See also the maamar Zos Chanukas HaMizbeach about "kavod" as makif, etc.]

"Ya'asfeka"—this means gathering and entering into it, to surround from all sides and serve as protection, like a garment that shields from the cold. As it says: Hashem Shomrecha Hashem Tzilcha^[24]—the practical mitzvos, being like mineral, physical action, and all the details of halacha in the Talmud, being physical compared to awe and love of Hashem, are therefore makifim (encompassing lights).

Love and awe are the "Torah of man"—they are internal and revealed in one's essence. As it says: V'Zos Toras HaAdam^[25]. This refers to awe, as is known [regarding: B'Zos Yavo Aharon El HaKodesh^[26], see Zohar, beginning of Acharei, 57b, and Zohar, Parshas Bo 37b, and beginning of Chukas], which is the aspect of techeiles in tzitzis, that the fear of Hashem is established in the heart.

Just as there cannot be tzitzis without a garment, so too, there cannot be love and awe without first performing all the mitzvos, which are makifim and garments, as explained above. As it says: Shesh Shanim Tizra Sadecha^[27]—these are the six orders of Mishnah, and Shesh Shanim Tizmor Karmecha—these are the six orders of Talmud. VeAsaftah Es Tevuasah—meaning, you will gather and collect them into your soul. As our Sages say: V'Talmudo B'Yado^[28], and then, through this, it will be: Kevod Hashem Ya'asfeka, etc. [See also on Parshas Behar, on the verse: Ki Savo El HaAretz, etc.]

3) With this, we can understand the teaching of our Sages^[29]: When a child is in the womb, he is taught the entire Torah, and then, when it is time to be born, an angel strikes him and he forgets it. [See also the maamar Shchorah Ani V'Naavah.]

Why teach him and then make him forget? Because he must be illuminated with the Divine light, so that awe of Hashem is upon his face and love and fear of Hashem in his heart. Therefore, he is taught the entire Torah, which is the aspect of makifim, and from it, the Divine light and the power of love and awe shine for him. Afterwards, he forgets it so that his service will be to choose good. As it says: Pischi Li, etc.

However, the illumination of Torah that shone greatly in his soul before it was fully clothed in a physical body is what gives the power and strength for the light of Torah to shine after the soul is clothed in the physical body, so that one can transform darkness to light, etc., through the illumination of love and awe that shine from Torah. For a trace remains from that illumination, so that the light of love and awe shines from the trace that remains after the forgetting.

(This is the meaning of: Mashcheini Acharecha Narutza Hevi'ani HaMelech Chadarav^[30]—"draw me after You, let us run, the King has brought me into His chambers"—"Mashcheini" is future tense, "Hevi'ani" is past tense, and it should have said "Tivi'ani" (You will bring me). The explanation is that "chadar" is an acronym for chesed, din, rachamim (kindness, judgment, mercy), and this is: U'V'Daas Chadarim Yimale'u^[31] ("through knowledge, the chambers are filled"), for daas connects and extends the intellect into the emotions. From daas and these emotions come the laws of Torah—kosher and invalid, etc., as explained in the introduction to Tanya. Also, Torah is the key to the inner chambers.

This is the idea of "chadarav," the innermost chambers, and "Hevi'ani" (He brought me) is past tense, referring to when the soul was above, before descending into the body, when it was taught the entire Torah, which are "His chambers." Therefore, even afterwards, when the soul is clothed in the physical body, still, "Mashcheini"—because "Hevi'ani," and a trace remains, etc. See also the maamar Adam Ki Yakriv Mikem.)

This is the meaning of: Pashteti Es Kutanti Eichah Elbashenah—since the Torah was forgotten from me, by the angel's strike, it is difficult for me to clothe myself again in the Torah and mitzvos, which are garments, as explained above.

This is: U'Re'isem Oso U'Zchartem Es Kol Mitzvos Hashem—when you see the tzitzis, which is the illumination of love and awe, the techeiles and white in tzitzis, these are the "Torah of man," which emerge as threads and hairs from the makif and garment, which are the practical mitzvos called "mitzvos Hashem," for they do not become the person's essence like love and awe. They are Hashem's mitzvos—Hashem Himself puts on tefillin and prays.

This is the meaning of: Asher Kidshanu B'Mitzvosav—because they are truly His mitzvos. In contrast, awe does not apply to Hashem, so it says: V'Zos Toras HaAdam, etc.

(See also the maamar Tze'enah U'Re'enah, explaining U'MiMidbar Matnah, that "midbar" is as it says, "no man dwells there," which is above the level of "man"—from there is the root of Torah, and from there it is drawn and clothed in the level of "man." This is the meaning of V'Zos Toras HaAdam, etc. According to what was explained, V'Zos Toras HaAdam means what is drawn and clothed in Chabad of Malchus of Atzilus, etc. See Zohar I, 126, regarding V'Zos Toras HaAdam.)

The matter of remembrance is twofold: corresponding to techeiles and to white. Techeiles reminds one of the negative commandments (since awe is the source of guarding against prohibitions, as explained on Simeni KaChosam), and "Lo Sasuru Acharei Levavchem V'Acharei Eineichem Asher Atem Zonim"—meaning, you should always consider yourselves as "straying," and do not say: "I have already washed my feet," etc. As our Sages say: Even if the whole world calls you righteous, consider yourself as wicked, etc.

White reminds one of the positive commandments: Va'Asisem Es Kol Mitzvosai V'Heyisem Kedoshim—meaning, even your love and awe should be elevated to the point that they too are included in the encompassing light, the aspect of supreme holiness.

Kitzur: The intent of the verse is to warn a person and to always keep in mind the great holiness of practical mitzvos, from which a surrounding garment is made for the soul. Its source is from the encompassing light and supreme garment, as it says: Oteh Or KaSalmah^[32] ("He wraps Himself in light like a garment") and Levushei KeTalag Chivar^[33] ("His garment is white as snow"). As our Sages say, Hashem wraps Himself in a white tallis, which is the source and root of all mitzvos, from which a garment is made for the soul, called the "Rabbinic garment."

The greatness and holiness of this garment should be remembered when seeing the tzitzis, which are only four threads drawn from this garment, and from these four threads—two techeiles and two white—comes the illumination of awe and love to the Chabad of Knesses Yisrael, which are all the souls of Israel, and this is called: Toras HaAdam, etc.

If such a great illumination comes from just the four threads, how much greater is the holiness of the entire garment itself, made by fulfilling the practical mitzvos. Likewise, Torah study with one's mouth—just moving the lips is considered action. Also, all the laws, even those involving physical matters, are called the "bodies of Torah"—"bodies" specifically. As the Arizal writes, the holiness of the tallis is much greater than that of the tzitzis, which are only threads drawn from the tallis. But because of its great holiness, the tallis cannot be invested in the physical garment as the tzitzis can, and therefore the physical tallis has no inherent holiness and may be used for mundane purposes, unlike kosher tzitzis.

Summary

The mitzvah of tzitzis is a reminder of all the mitzvos, representing both awe (techeiles) and love (white). The Alter Rebbe teaches that mitzvos are spiritual garments for the soul, and seeing tzitzis inspires inner transformation, connecting the heart and mind to G-dliness through practical action.