013 —אני ה' אלקיכם

Ani Hashem Elokeichem Asher Hotzeisi Eschem Me'Eretz Mitzrayim.

The explanation is as follows: Our Sages said regarding "Kedoshim Tihyu" (You shall be holy)^[1]—one might think, "like Me"; therefore, the verse says, "My holiness is above your holiness"^[2].

The meaning is that there is an awakening from above (isarusa d'le'eila) that comes as a result of an awakening from below (isarusa d'letata). This is the idea of "VeHeyisem Kedoshim Leilokeichem" (And you shall be holy to your G-d), as explained earlier, that through isarusa d'letata, the Jewish people draw down an isarusa d'le'eila, the threefold "Kadosh" (holy), etc.

However, there is also an isarusa d'le'eila that precedes any awakening from below, elevating from below to above. This form of isarusa d'le'eila is far greater than that which comes through isarusa d'letata—since isarusa d'letata cannot reach it.

As the Baal Shem Tov said regarding the heavenly voice that proclaims—these are thoughts of teshuvah (repentance), which come from above, with a person doing nothing on his own. This is like the beginning of creation: "For He desires kindness." Regarding this drawing down, our Sages said: "My holiness is above your holiness." For if taken literally, it is not understood at all—why is it necessary to state that His holiness is above ours?

And regarding this drawing down it is said: "Ani Hashem... Asher Hotzeisi Eschem Me'Eretz Mitzrayim" (I am Hashem... Who took you out of the land of Egypt)^[3]—meaning, I brought about an isarusa d'letata. Afterwards, "Ani Hashem Elokeichem"—isarusa d'le'eila through isarusa d'letata—one who reads the Torah draws down the revelation of Ein Sof in the Torah.

In general, all mitzvos are for the sake of uniting the Holy One, blessed be He, and His Shechinah—"the Holy One" refers to Ze'er Anpin from the worlds of Ein Sof, and "His Shechinah" refers to Malchus, which dwells in Beriah, Yetzirah, and Asiyah, the root and source of Jewish souls.

Beriah, Yetzirah, and Asiyah are the worlds of separation, and the higher unity does not reach there; the unity is only in the aspect of Malchus, meaning in the aspect of bittul (self-nullification), so that there will be bittul ha-yesh (nullification of ego), etc.

4) From this, we can also understand the teaching of our Sages on the verse "Vayikach Korach"^[4]: Is a tallis that is entirely techeiles (blue wool) obligated in tzitzis or exempt?^[5] The matter is explained further in the commentary on Parshas Korach. Korach's argument was that the tallis itself is the or makif (encompassing light) and the tzitzis threads are only a limited extension, like hair, which is incomparable to the essence of the makif. If so, how is it possible that a tallis of techeiles, the makif itself, would not have the mitzvah at all, only through the threads? His intention was also to challenge the priesthood of Aharon. In truth, the main mitzvah is specifically through the thread of techeiles—because it is precisely through this that the person draws down the or pnimi (internal light), so that he will have love and awe, etc. See there.

According to what is written here regarding the thread of techeiles, this can be further explained. It is explained above that techeiles is from the level of mochin d'abba (the intellect of Chochmah), which draws down bittul (self-nullification) below into Malchus, to bring about bittul ha-yesh, "nehora techala" (blue light). However, techeiles is from the gevurot (strengths) of Abba, from which comes the power and ability to bring about this bittul ha-yesh. As is also written in Likkutei Torah regarding "Bo'u Cheshbon."

The reason is that to bring down and extend bittul even into the place of yesh (ego/existence), this is accomplished through the aspect of gevurah. As explained earlier in the commentary on "Kol Dodi" in Shir HaShirim, from the influence of gevurot, or pnimi is also drawn down, like the flow of vitality into a limb. For example: "Ki HaDam Hu HaNefesh" (for the blood is the soul). Whereas from chassadim (kindnesses), only makif is produced, as it says: "Veyimino Techabkeini" (and His right hand embraces me)^[6], see there.

Therefore, to bring bittul into the place of yesh, which is an internal drawing down so that the bittul reaches the very core of a person, from the depths of his heart, this is specifically through the gevurot of Abba, whose root is in Chochmah Stima'ah, in which is enclothed the gevurah of Atik. As the Ramaz writes at the beginning of Parshas Pinchas on the verse: "Shema Bni Musar Avicha"^[7]. From there is the source of the power of birurim (refinements), which is bittul ha-yesh.

Since this is so, that the main intent is to bring bittul into the very core, therefore it must be through the thread of techeiles. Because by being a thread, it is drawn down as or pnimi. Similarly, the "tips of the hair" that extend from Arich Anpin, etc. Whereas the tallis itself, even though it is entirely techeiles, is still only makif, and the bittul has not yet penetrated the inner core except through the threads.

See what is written in the discourse "Vehayah Lachem L'tzitzis"—that the illumination of love and awe, which are the techeiles and white in the tzitzis, are called "Torat HaAdam" (the Torah of man). The tallis, which is the garment and makif itself of Torah and practical mitzvos, is called "Mitzvos Hashem." Since anyone who says, "I have only Torah," even Torah he does not have^[8], therefore it must be specifically the threads, which are the drawing down of love and awe, etc., and through this one will remember the greatness and value of the garment itself. See also what is written in the discourse "Kedosh Yisrael" on the verse: "VaAnochi Tirgalti L'Ephraim Kacham Al Zero'osav"^[9].

This is also the meaning of what our Sages said (Shabbos 31a): "Did you set aside times for Torah study? Did you engage in wisdom?" Even so, if the fear of Hashem is his treasure, yes; if not, no. It is like a person who tells his servant, "Bring me a kor of wheat to the attic." He went and brought it. He said to him, "Did you mix in a kav of preservative?" He said, "No." He replied, "It would have been better had you not brought it."

The idea is that wheat is the 22 letters of the Torah^[10]. Therefore, the giving of the Torah on Shavuos is the first fruits of the wheat harvest, as is explained at length elsewhere in the discourse on "U'Sefartem Lachem," see there.

And a kav of preservative, as Rashi explains, is "eretz melachah" (salty earth). It is written: "You shall not omit the salt of the covenant of your G-d from your meal offering"^[11]. The Arizal explains that salt is the three gevurot that have been sweetened, and "melach" (salt) shares the letters of "lechem" (bread) and has the numerical value of "mazla" (fortune). Its root is from the gevurot of Abba, as mentioned briefly in the commentary on "Vayedaber Moshe el Roshei HaMatos." Therefore, it expels the blood and waste from the meat, for "with wisdom they are refined." Therefore, it must be mixed with the wheat, which is the Torah. As above, to bring about bittul ha-yesh comes from the gevurot of Abba, etc. Through this, the power is drawn to bring bittul even into the yesh, and from there also comes awe, as explained above.

This is the meaning of "Did you mix in a kav of preservative for me"—the word "for me" seems superfluous. Rather, it means that when the fear of Hashem is his treasure, then the Torah and the wheat are "for Me," and it is called "Torat Hashem." As it says: "VeHeyisem Li" (And you shall be for Me), "For the children of Israel are Mine," whereas Torah without awe, etc., is not so. Just as a kor of wheat, though valuable, is worthless without a kav of preservative and it would have been better not to have brought it, so too a tallis that is entirely techeiles without the threads of tzitzis, etc.

One should not be surprised that techeiles is from the gevurot of Abba and likewise salt has its root there—for there are many levels and gradations within the gevurot of Abba. Similarly, tefillin shel yad is in Malchus, and so too the outer altar, etc. Yet the altar does not exist now, while the mitzvah of tefillin shel yad remains? Rather^[12], there are many levels and gradations in each sefirah, etc. Nevertheless, they have some connection to each other.

Therefore, it is said regarding the priesthood of Aharon: "A covenant of salt forever." The Holy One, blessed be He, made a covenant with him regarding the priesthood with salt. Just as salt is refined with wisdom, as explained above regarding the kav of preservative, so too the priesthood of Aharon, whose beard is the drawing down of bittul to the Jewish people, is one matter with the threads of tzitzis, techeiles and white, as explained above.

See what is written on the verse "Beha'aloscha Es HaNeros"—"Yours is greater," etc. This means that he draws down the power of elevation so that "Ner Hashem Nishmas Adam" (the soul of man is the lamp of Hashem), etc.

(See Zohar Vayechi 241b regarding the matter of "the salt of the covenant of your G-d" and in the commentary there.)

Summary

This maamar teaches that true spiritual transformation requires both Torah and awe of Heaven. The mitzvah of tzitzis, especially the thread of techeiles, channels G-dliness into the world, emphasizing that inner change comes through combining Divine inspiration from above with our own efforts below.