011 —והיה לכם לציצית

VeHayah Lachem LeTzitzis U'Re'isem Oso U'Zchartem V'Gomer LeMa'an Tizkeru V'Asisem V'Gomer.

The community of Israel is called the bride, and the Holy One, blessed be He, is called the groom, as it is written: "Beyom Chasunaso" (on the day of His wedding)^[2]—this refers to Matan Torah^[3]. And it is written: "BaYom HaHu Tikra'i Ishi V'Gomer" (On that day you will call Me 'my husband', etc.)^[4].

The idea is as follows: It is written, "L'Zos Yikarei Isha Ki Mei'Ish Lukcha Zos" (Therefore a woman shall be called so, for from man this was taken)^[5]. The community of Israel is called 'isha' (woman) from the phrase 'Eish Hashem' (the fire of G-d)—for with the letter hei He created them^[6], the five outlets of the mouth, and "U'VeRuach Piv Kol Tzeva'am" (and with the breath of His mouth all their host)^[7], which is the source and origin by which the world was created, i.e., with one utterance it could have been created^[8].

The concept of the hei is that it is "Asa Kalila D'Leis Bei Mishsha" (a light letter with no substance)^[9]—it is merely a radiance that emerges from the vapor of the heart to the mouth to be the source of speech. This radiance does not touch the essence and being of the soul, but is only an extension from its external aspect, not an internal drawing forth of the soul itself.

Similarly, the vitality that is drawn down to create and bring about the existence of the worlds from nothing to something, to be Memalei Kol Almin and Soveiv Kol Almin, is only a ray and radiance from the external aspect, i.e., from His Kingship, which is only an extension outward, for there is no king without a people, as explained elsewhere.

This radiance and drawing down into the community of Israel, the source of souls, to give them fire and enthusiasm to be inflamed and enkindled with fiery passion and longing to be nullified and included in the Infinite Light, is called 'isha'—Eish Hashem. As it is written, "V'El Ishaich Teshukaseich" (and to your husband will be your longing)^[10].

It is written, "Ner Hashem Nishmas Adam" (the soul of man is the candle of G-d)^[11]—the soul is called a candle, like a flame that naturally rises upward, and like a flame that ascends on its own before coming into this world to be clothed in a physical body. Even afterward, anyone who comes to dedicate his hand and heart to G-d, by the power of his soul, can arouse this love, as explained in Tanya.

However, to understand: Since the vitality is drawn down to create beings from nothing to something, which are in the category of 'am'—dimmed, separate entities, how can they have the power to be nullified and included in the Infinite? On this the verse says: "Ki Mei'Ish Lukcha Zos" (for from man this was taken)^[12]—'ish' is 'eish' (fire) with a yud.

The yud is the aspect of Chochmah Ila'ah (supernal wisdom), which is a small point, and so wisdom is only a flash in the mind before it comes to Binah and understanding in the revealed intellect. Binah is the expansion and broadening of the mind in a long and wide way.

Similarly, Binah Ila'ah is the world of delight for souls who delight and enjoy their comprehension and grasp of the Infinite Light, and this comprehension is called 'yesh' (something), as it is written: "LeHanchil Ohavai Yesh" (to bequeath substance to those who love Me)^[13]—and it is called Gan Eden.

But "Chochmah Mei'Ayin" (wisdom comes from nothing)^[14] is the aspect of Eden, the source of delight. Just as there is no revealed delight in Chochmah when it is still a flash in the mind before it is revealed in Binah and comprehension, so too in Chochmah the delight is still in its source, concealed—for Chochmah Mei'Ayin is true nullification in the Infinite Light.

"U'V'Chochmah Yasad Aretz" (with wisdom He founded the earth)—to draw down the aspect of nullification into the source and root of the souls of Israel. From there it is separated and divided into the 600,000 roots of souls, each with its own branches, to draw into them as well the aspect of nullification, so that they too have the nullification of 'yesh' in the aspect of 'isha' and 'ner'. This is "Ner Hashem"—meaning that it is drawn from the aspect of Hashem to make the soul a candle.

But how is the drawing down of Chochmah Ila'ah in a revealed way below? It is analogous to a drop from the brain of the father, which must first spread throughout all the limbs. So too, the drawing down and extension of Chochmah is through the 248 limbs of the King, which are the 248 mitzvos, for the mitzvos are vessels for the Infinite Light that is clothed within them, just as the limbs are vessels for the soul and the spirit of life that spreads within them.

The mitzvos themselves draw down the aspect of Chochmah Ila'ah, the aspect of nullification, into the souls of Israel, so they are in the aspect of 'isha' and 'ner', which together have the gematria of 250. As it is written in the Zohar, Parshas Terumah 166b, the 248 mitzvos that are drawn down below are drawn through two aspects, right and left: "S'molo Tachas L'Roshi V'Yemino Techabkeini" (His left hand is under my head, and His right embraces me)^[15]—for the influence and drawing down of the Infinite Light below is in the aspect of kindness and water that descends from a high place.

But if the drawing down would descend below as it is above, the worlds would not be in the aspect of 'yesh' and separate entities at all. There must be a tzimtzum (contraction) so that there will be a 'yesh', and yet nullification is still drawn to them, meaning that the nullification comes from the 'yesh' and the separate entity itself, as explained elsewhere.

[See what is written in Parshas Miketz, s'deh: "HaMagbihi Lasheves"—the yud in the hei, the dalet is the aspect of 'has nothing of its own', the hei is made by the yud within it. This is the aspect of mitzvah. From tzedek comes tzedakah, etc. Thus, through the mitzvah, the yud is drawn into the dalet to make the hei.]

This is exactly as explained here, that the mitzvos themselves draw down the aspect of Chochmah Ila'ah, the aspect of 'eish yud', to the community of Israel, so they are in the aspect of 'eish Hashem', etc.

And as it says in the Midrash Shir HaShirim on the verse: "Samchuni BaAshishos"^[16]—with two fires. In Tikkunei Zohar it is explained: two fires, a white fire and a red fire. In Tikkun 64 it explains that 'ashishos' means 'ish' and 'isha'. The intent is all one, i.e., the aspect of 'eish yud' and 'eish hei' as above.

2) However, this radiance and drawing down, which is in the aspect of Chochmah Ila'ah, to draw down nullification below into the created worlds, shines and is drawn from above, from the Infinite Light, which is far above Chochmah.

For the revelation of the Infinite Light in Chochmah, even though "He is wise, but not with a knowable wisdom", nevertheless, for there to be a revelation even in this aspect so that it can be called 'wise' at all, the Infinite Light, as its name implies, has no end, no limit, and is exalted and uplifted, etc.

Rather, this drawing down to be such a revelation is called, by way of analogy, 'hair', just as the hair of the head comes from the surplus of the brain, their nourishment and connection is from the brain in the head, yet the main vitality of the brain does not flow into them, for if they are cut, there is no pain at all. Rather, this drawing down is from the surplus of the brain, not touching the essence and being of the vitality. Even so, it is only a minimal and contracted radiance that passes through the hollow of the hair, etc. So too, the radiance and drawing down to reveal the Infinite Light in Chochmah is in the aspect of 'hair', which has no comparison or relation to the essence and being of the Infinite Light.

This is the reason for the division and differentiation of the influence and drawing down into countless worlds, each different from the other, each one distinct from its fellow. This is due to the difference in their comprehension of the Infinite Light that is drawn to them, for the comprehension of one is not like that of another. Therefore, they are called 'separated intellects', whose distinction and division is only in their intellect and comprehension. [Otherwise, there would be no separation, which only applies in physicality that occupies space.] So too in all the worlds, from world to world, etc. From there is drawn the aspect of nullification, which is the drawing down of comprehension of the Infinite Light even into the created worlds, each one according to its measure.

This is: "VeHayah Lachem LeTzitzis U'Re'isem Oso"—referring to the thread of techeiles mentioned earlier in the previous verse. Techeiles wool is the aspect of "U'Se'ar Reisheih Ka'Amar Neka" (and the hair of His head is like clean wool)—which is the aspect of 'hair' as above, only dyed with the color techeiles. When it is drawn down below, it becomes techeiles. That color is from the lower light that is grasped by the wick, for when something physical is consumed, like a wick or wood, the color changes to techeiles.

Similarly, it is said: "Techeiles resembles the sea, the sea resembles the sky, and the sky resembles the Throne of Glory"—the aspect of His Kingship, which is called "Eretz Ocheles Yoshveha" (a land that consumes its inhabitants)—meaning that the worlds receive their vitality from it by accepting the yoke of Heaven to be nullified and included in their source. But the aspect of separation and the Sitra Achra does not receive vitality from there.

(See in Midrash Rabbah Naso ch. 14, in the seventh Nasi, Dranaz 72b, and "Chelek L'Yera'av Techeiles"—which is a reflection of His glory, etc.)

And since the worlds are created as 'yesh', it is like the analogy of light that is grasped by something physical.

Therefore, this drawing down of the extension of vitality from His Kingship to enliven the created worlds from nothing to something is called 'techeiles', which is the drawing down of nullification so that the 'yesh' is nullified. (This is: "resembles the Throne of Glory"—for a throne is nullified to the one who sits upon it.) All this is drawn from the aspect of 'hair', the wool and the hair of His head like clean wool, which is the drawing down of the Infinite Light that is far above Chochmah, as explained above.

3) However, this drawing down depends on the service of Israel below, for they are the ones who draw down, through arousal from below, by performing mitzvos because it is the King's command. Through this, they arouse an arousal from above, so that the drawing down of the Infinite Light in the aspect of 'hair' is drawn into Chochmah, into the 248 limbs of the King, which are the mitzvos, so that they become vessels and limbs to spread and be clothed in the aspect of Chochmah Ila'ah, so that through them and by them the revelation is drawn down below and the mitzvos become channels for the revelation of wisdom.

This is: "U'Zchartem Es Kol Mitzvos Hashem Va'Asisem Osam"—meaning that you should do the mitzvos so that they are in the aspect of males who influence, the revelation of wisdom and the aspect of nullification, so that below there will be nullification of the 'yesh', as explained above.

However: "V'Lo Sasuru Acharei Levavchem Asher Atem Zonim"—'z'nus' (promiscuity) refers to foreign enthusiasm and fiery passion. Like a harlot who is inflamed after strangers and turns away from her husband. All the pleasures that a person needs to enjoy from this world should be with coldness, as if forced, etc.

As our Sages said: "Their Torah is fixed and their work is temporary"—meaning 'temporary' is only in a passing way, without excitement or warmth of heart at all, not making it the main thing, etc.

Just as a harlot is forbidden to her husband, as it is written: "Ish Ki Tisteh... V'Hi Nitma'ah" (if a woman goes astray... and she is defiled), so too, one who is drawn after foreign fire, which is not for Hashem, in the vanities of the world and the pleasures of people, cannot be in the aspect of 'isha', Eish Hashem, to receive from 'ish', Eish Yud.

As it is written in Midrash Rabbah on Koheles (7a) on the verse: "Dibarti Ani Im Libi"^[17]—the heart strays, as it says: "Al Yeshat El Dracheha Libecha" (do not let your heart turn to her ways) (Mishlei 7:25^[18])—the heart is a harlot, as it says: "V'Lo Sasuru Acharei Levavchem... Asher Atem Zonim Achareihem"^[19].

On this it is said: "Sur MeRa Va'Aseh Tov"^[20]—'tov' is light, meaning that for one's actions to shine with the Infinite Light, first there must be 'sur mera': "V'Lo Sasuru Acharei Levavchem"—specifically your heart, for the heart is from the element of fire. Through this, "LeMa'an Tizkeru"—so that we become males who influence.

[In this aspect, it is said: "Do not read morashah (heritage) but me'urasah (betrothed)"—the Torah is like a bride betrothed to the souls of Israel, who are in the aspect of male and influencer. So too it is said: "Kedosh Yisrael LaHashem Reishis Tevuasah"^[21]—Israel is the beginning and source of Torah. As it is written: "Yonasi..." etc.]

That is, through you and by your agency, the mitzvos are called vessels and limbs of the King, to draw into them the Infinite Light, for arousal from below brings arousal from above.

This is: "Va'Asisem Osam"—I consider it as if you made Me. This is through: "V'Lo Sasuru". For in the separate worlds, one who desires something and lusts after it becomes a recipient, for he receives pleasure from that which he desires. But in the world of unity, by being in the aspect of 'isha', Eish Hashem, one becomes a male, for the end is wedged in the beginning and the end of action is in the original thought.

As our Sages said on the verse: "Achor V'Kedem Tzartani"^[22]—'achor' (last) in the act of creation. In the act of creation, Adam (who included all souls) was created in the last utterance of all creations, which was: "Na'aseh Adam"—yet he is 'kedem' (first), for the souls of Israel arose in thought. As it is written: "Bereishis"—for the sake of Israel, who are called 'reishis' (first).

"V'Heyisem Kedoshim Leilokeichem"—'kadosh' with a vav means drawing down the supernal holiness, and three times 'kadosh' until 'Hashem Tzevaos'. This drawing down of holiness is in the aspect of 'hair', as explained above. This is the idea of holiness, as it says regarding a nazir: "Kadosh Yihyeh Gadel Pe'er Se'ar Rosho" (he shall be holy, let the hair of his head grow long). The drawing down of the aspect of 'hair' as above is through arousal from below, as explained above.

This is: "V'Heyisem Kedoshim"—that you will draw down this holiness to your G-d, meaning to the aspect of G-dliness that dwells within you, which is His Kingship. As it is written: "Som Tasim Alecha Melech"—which is the lower unity, the nullification of the 'yesh'. Like: "Va'anachnu Kor'im U'Mishtachavim U'Modim" (and we bow and prostrate and give thanks). And like: "VeTzva HaShamayim Lecha Mishtachavim" (and the host of heaven bows to You), for even their nullification is called 'yesh' that is nullified, etc. But the higher unity is the nullification of Chochmah Ila'ah: "V'HaChochmah Mei'Ayin"—true nullification in the Infinite Light, which does not occupy any space at all in absolute truth. As in the concept of "Va'anachnu Mah" (and we, what are we), etc.

Summary

This maamar teaches that mitzvos, especially tzitzis, draw down Divine wisdom and enable the soul to achieve true bittul (self-nullification) and connection to G-dliness. Through our actions below, we become vessels for holiness, transforming our existence from separation to unity with the Infinite.