001 —ויקח קרח

Vayikach Korach Ben Yitzhar Ben Kehos Ben Levi V'Gomer.

To understand the matter of Korach and his assembly's dispute with Moshe and Aharon.

In the Midrash on this parsha: Rabbi Levi said, why did Korach dispute Moshe? He said: I am the son of Shemen (oil), son of Yitzhar. As it is written: "Vesiroshcha Veyitzharecha... Asher Nishba La'avosecha Laseis Lach" (Devarim 7:13, Parshas Eikev). Tirosh is wine, Yitzhar is oil. In all liquids, oil rises above. And if those anointed with oil alone received priesthood and kingship, I, who am the son of oil, should not be anointed and become a kohen and king? Immediately, he disputed Moshe. See there at length.

To understand this?

Also, the connection to the dispute over Aharon's priesthood is that Korach also disputed the mitzvah of tzitzis. As Rashi explains: If a tallis is entirely techeiles, is it obligated in tzitzis or exempt? He said to them: obligated. They began to mock him, etc. This is explained in the Midrash and Tanchuma on this parsha.

Also, it says in the Midrash that Korach was jealous, for regarding the Leviim it says: "Vehe'eviru Ta'ar..." and Aharon his brother was adorned, as it says: "K'Shemen HaTov... Yoreid Al Hazakan Zakan Aharon..."

To understand all this, we must first explain a bit about the mitzvah of making tzitzis. As it is written: "Ve'asu Lahem Tzitzis... Petil Techeiles... U'zechartem... V'lo Taturu..."

The idea is: It is written: "Melo Kol Ha'aretz Kevodo" (His glory fills the whole earth) — Kevodo means His radiance. And it is written: "Es HaShamayim V'es Ha'aretz Ani Malei" (I fill the heavens and the earth) — I Myself?

It is known that these are two aspects: Memale Kol Almin (filling all worlds) and Sovev Kol Almin (encompassing all worlds), as explained elsewhere.

This is also the idea of Torah and mitzvos.

It is written: Levushei Ketelg Chivur, V'sa'ar Reishai Ka'amar Naka (His garment is white as snow, and the hair of His head is like clean wool). The aspect of Sovev Kol Almin is called His garment, as it says: Hashem Malach Ge'us Lavesh (Hashem reigns, He is clothed in majesty). This is the root of mitzvos, which are called garments. The aspect of hair of His head is what shines inwardly to become Memale Kol Almin, which is the root of Torah.

In the mitzvah of tzitzis, both of these aspects are included, as explained elsewhere.

The tallis is the aspect of His garment. Therefore, its main mitzvah is a white tallis from sheep's wool, which is like "Levush Ketelg Chivur" — the aspect of Sovev Kol Almin.

See what is written in Parshas Emor about Yaakov separating the sheep.

The tzitzis are also from the same type as the corner, which is the aspect of "V'sa'ar Reishai Ka'amar Naka." The thirty-two threads correspond to the thirty-two paths of wisdom that shine inwardly, for wisdom is called the beginning of revelation: "V'Chochma Me'ayin Timatze" (Wisdom is found from nothingness).

This is the meaning of "Ein Kavod Ela Torah" (There is no glory except Torah), which is the higher glory, the thirty-two paths of wisdom (Kavod in gematria is 32). "Baruch Kevod Hashem Mimkomo" (Blessed is the glory of Hashem from His place). See elsewhere for more on this.

To explain these matters, we must first discuss the concepts of Ohr Pnimi (internal light) and Ohr Makif (encompassing light), and the aspects of circles and lines.

The idea is that Ohr Pnimi is what enters and settles into the vessel in a straight and graded manner — Chabad, Chagat, Nehi.

Ohr Makif is what cannot enter the vessel at all due to its great light, and remains above the vessel as a makif (encompassing). It is also in the form of a circle, surrounding the head and foot equally.

(This is the aspect of the straight makif that never entered the vessel.)

It is known from Etz Chaim about the kav (line) and chut (thread) that extends from the Infinite Light, so that it can shine as Ohr Pnimi, with the beginning of revelation in wisdom, called Memale Kol Almin, which shines in each world according to its level.

However, Sovev Kol Almin is the Infinite Light that encompasses all worlds equally, from the head of Adam Kadmon to the feet of Asiyah, and even encompasses the kav.

(See more about this in the explanation on "Yavi'u Levush Malchus" elsewhere.)

The root of the makifim (encompassing lights) comes from the aspect of circles. Even though they are drawn from the kav and chut, from which all makifim in all worlds are drawn, nevertheless, their root is from the great circle that encompasses the kav and chut.

(Just as malchus, even though it is drawn from Zeir Anpin, becomes a crown for nukva — this is only because the influence passes through it, but its root is taken from a higher source. Therefore, sometimes it rises higher than Zeir Anpin, such as in Ne'ilah, and is called "Ateres Ba'alah.")

(Similarly, the middos (emotions) compared to intellect: even though the middos are born from intellect, this is only that intellect causes their birth, but their essence is rooted higher than intellect. As explained elsewhere regarding the Avos being the chariot, and the straps of tefillin, see there.)

(Similarly, regarding the makifim: even though they are drawn from the kav, their root is from above the kav.)

(See also in the explanation on "Vayar Yisrael Es Hayad" about the hidden world, the aspect of the sea, which is Sovev Kol Almin, and in the explanation on "Az Yashir.")

See also the explanation on "Es Shabsosi Tishmoru."

But Ohr Pnimi is drawn from the aspect of the straight line.

With this introduction, we can understand the concept of the ascents of the worlds — fifty thousand jubilees — all within the Ohr Pnimi, where higher lights are revealed in the vessels through the refinement of the vessels. For example, the lower Gan Eden is a vessel for the revelation of the Infinite Light, and the higher Gan Eden is a vessel for a much greater delight than the lower.

It is written about Adam: "Vayanicheihu B'Gan Eden L'ovdah Ul'shomrah" — meaning, Gan Eden, which for us is the reward for mitzvos, was for Adam a place of service, as our world is for us now. The reward was above Gan Eden. For him, Gan Eden was not considered reward, but a dwelling, as our world is for us now.

See more on this in the explanation on "Hein HaAdam" and in the discourse on "Asrei Lagafen Ira."

Thus it says: "Vayita Hashem Elokim Gan..." — Vayita (He planted) refers to action. For then, before the sin, even the world of Asiyah was on a much higher level than it is now.

From this, we can understand the ascents of the worlds, that higher lights will be revealed in the vessels, so that what is now Atzilus will in the future be Asiyah — meaning, the world of Asiyah in the future will have the revelation that is now in Atzilus. The Atzilus of the future will be infinitely higher, for greater lights will be revealed in the vessels.

(See more on this in the explanation on "Ki Ka'asher Hashamayim Hachadashim," and in Sefer HaGilgulim, and in the explanation on "Eileh Masei" about the future expansion of Eretz Yisrael.)

All this is the revelation of Ohr Pnimi in the vessels, which will be revealed endlessly — fifty thousand jubilees. But regarding the Ohr Makif above the kav, which encompasses from the head of Adam Kadmon to the feet of Asiyah equally, there is no change at all, for it encompasses Atzilus and Asiyah equally.

Therefore, our sages said: "One hour of teshuvah and good deeds in this world is better than all the life of the World to Come" — even all the fifty thousand jubilees, which are only from the revelation of Ohr Pnimi, which is a radiance and illumination, for the World to Come was created with the letter yud — a great contraction. But no thought can grasp His essence at all. But through teshuvah and good deeds in this world, one draws down the aspect of Ohr Makif, Sovev Kol Almin, His very essence.

(See more on this in the explanation on "U'v'vo'ah Lifnei Hamelech," "L'reiach Shemanecha," and "Mi Kel Kamocha," and on "V'chol Asher Titein Li Aser Asrenu Lach.")

This is the meaning of the two verses: "Es Hashamayim V'es Ha'aretz Ani Malei" — I Myself. And "Melo Kol Ha'aretz Kevodo" — Kevodo is only a radiance, not I Myself.

The idea is: "Ani Malei" refers to the Infinite Light that encompasses and surrounds the kav and all worlds equally. Sovev and makif do not mean surrounding from above, but rather, "there is no place empty of Him" — this is "Ani Malei." Even the heavens and the earth equally. It is called Sovev because it is not grasped in any world and does not clothe itself in comprehension.

"Melo Kol Ha'aretz Kevodo" — Kevodo is the radiance, as above. This is the Ohr Pnimi that is drawn and clothed within the worlds, and is revealed through the ascents of the worlds — fifty thousand jubilees, as more lights are revealed in the vessels.

Regarding the fifty thousand jubilees, this is what is written: "V'shem Achiv Yuval" — therefore, he was the father of all who play the harp, for all ascents are through song. It has already been explained that all the ascents of the fifty thousand jubilees are still within Ohr Pnimi. This is the idea of Yuval. Our sages said: Yuval is his name (Bechoros 55b).

But regarding the revelation of the makif, it says: "Yuval Hu Haya Avi Yoshev Ohel..." The Ohr Pnimi is called the brother of the Ohr Makif, for from the great makif the Ohr Pnimi is drawn, and they are bound together — this is the language of brotherhood and connection. (This is also the idea of "the corner from the same type as the corner.")

The analogy for Ohr Makif and Ohr Pnimi can be understood from a person. Thought acts immediately in all limbs. When one thinks or wants to move his hand or walk, the hand or foot moves instantly, without delay.

Therefore, it must be that thought does not need to travel from the brain to the foot in a graded order, for then there would be a delay. Rather, thought encompasses all the limbs, and therefore acts even in the foot at the very moment the thought arises.

Still, the main place of thought and its revelation is in the brain, where it is internal, but it also encompasses all the limbs as a makif.

(See Etz Chaim, Shaar Seder ABYA, ch. 13: Thought with action, etc. From this, we understand what Etz Chaim says about Shabbos, that the makifim enter as pnimi and higher makifim are drawn — like thought on the foot is makif, but in the brain it is pnimi, as above.)

From this analogy, we can somewhat understand Ohr Pnimi and Ohr Makif — how the makif truly acts and gives life, even though it is not grasped at all in the worlds. Just as thought acts in the foot instantly because it encompasses all the limbs, even though the foot does not grasp the thought at all. See elsewhere for more on this.

Kitzer. The concept of Memale Kol Almin and Sovev Kol Almin, the aspect of "Melo Kol Ha'aretz Kevodo" and "Ani Malei." Ohr Pnimi is rooted in the kav, and the makifim, even though they are also drawn from the kav, are rooted in Sovev Kol Almin. The ascents of the worlds in shemitos and yovlos are all in the aspect of Memale Kol Almin, Ohr Pnimi. But Sovev Kol Almin is equal and unchanging. Therefore, one hour of teshuvah, etc.

2) "Melo Kol Ha'aretz Kevodo" — the earth specifically — for "Ein Kavod Ela Torah" (there is no glory except Torah), kavod in gematria is 32, which are the thirty-two paths of wisdom and thirty-two threads of tzitzis.

This is "Hodu Al Eretz V'Shamayim" — the earth precedes the heavens in the revelation of His glory and radiance through Torah, as explained in Shir HaShirim Rabbah.

The idea is as above, that the main revelation of G‑dliness in the vessels will be through the ascents of the worlds — fifty thousand jubilees, ascent after ascent, until the Infinite Light is revealed.

The Jewish people drew down at Matan Torah that the Infinite Light would be revealed now in this world, which would otherwise require endless ascents to reach. Through Torah, this revelation was brought into this world, for "Oraisah MeChochma Nafkas" (Torah comes from wisdom), and the Infinite Light is clothed specifically in wisdom.

(See what is written about Shavuos on "Vayedaber Elokim.")

Therefore, Atzilus is called wisdom in the general worlds, for in it shines the wisdom of Adam Kadmon, which is clothed through malchus of Adam Kadmon in Atzilus. Therefore, in Atzilus, the Infinite Light is revealed in wisdom, whereas in Beriah, it is only through complete clothing in binah. This is the idea of the curtain, etc. In Yetzirah, it is only through further clothing in Zeir Anpin of Beriah, as explained in Etz Chaim.

At the time of Matan Torah, there was in this world the revelation of Chochma Ila'ah (supernal wisdom) that shines in Atzilus, which is "Chakim V'lo B'Chochma Yediah" (wise, but not with knowable wisdom), in which the Infinite Light is truly clothed — this revelation was at Sinai.

This is "Kol Dodi... Medaleg..." (the voice of my beloved... skipping...), for according to the order of hishtalshelus, this revelation would require fifty thousand jubilees, but the revelation came through a leap, not according to the order.

(It is also understood that the value of Asiyah compared to Atzilus is like inanimate compared to speaking. Therefore, malchus nests in Asiyah and wisdom in Atzilus. When Chochma Ila'ah that shines in Atzilus is drawn and revealed in Asiyah, this is a great and wondrous leap, etc.)

This is "Melo Kol Ha'aretz Kevodo" — the earth specifically, for at Matan Torah, Chochma Ila'ah was revealed in this world, higher than in the upper worlds, as above. Therefore, for this revelation, which is a leap, there are thirty-two paths of wisdom.

This is the idea of the thirty-two threads of tzitzis. For tzitzis is from the language of "Vayikachani B'tzitzis Roshi" (He took me by the lock of my head), which is the drawing down of the aspect of hair to shine to Knesses Yisrael. See elsewhere for more on this.

It must be explained: The main order of hishtalshelus is that the Nehi of Imma become the intellect for Zeir Anpin, and the Nehi of Zeir Anpin become the intellect for Nukva. If so, malchus receives from the Nehi of Zeir Anpin, which is its very essence. What is the idea of the radiance of tzitzis, which is only hair, and hair is not the essence of a person at all, as seen below?

However, the idea is that, on the contrary, this drawing through hair, which is the tzitzis, is what is drawn from above the order of cause and effect, and therefore can only be drawn through hair.

This means that the drawing through tzitzis into malchus is from the intellect of Abba and Imma themselves, unlike the order of hishtalshelus, where the Nehi of Tevunah clothe in Zeir Anpin and from there into Nukva.

When the radiance is small, which is the Nehi of Zeir Anpin alone, it can clothe itself in its essence and become the intellect for the lower, but when it is necessary to draw into malchus from the intellect of Abba and Imma themselves, not through actual clothing in Zeir Anpin, since the light is great, it can only be drawn into Nukva through hair.

Therefore, regarding a nazir, it says: "Kadosh Yihyeh Gadel Pe'er Se'ar Rosho" (He shall be holy, he shall let the hair of his head grow). And like the thirteen attributes of mercy, which are drawn through hair, as explained elsewhere.

It is like the analogy of hair, which is not united with the person like the limbs, for one can cut a hair and not feel pain, unlike a limb. Still, they are connected at their root to the brain, and draw from there, having contracted so much that they become like something separate. So too, to draw and reveal from above the order of hishtalshelus cannot be through the Nehi, which are like limbs, but only through hair.

This is as explained elsewhere about "Ve'atah Yigdal Na..." — from the speech in Atzilus comes the intellect for Beriah, and the letters of speech are also called hair. See elsewhere for more on this.

This is also a drawing from above the order of cause and effect. Therefore, even though it is only through hair, it is infinitely higher than the drawing through the order of hishtalshelus, even though it is from the essence — the Nehi of the higher becoming the intellect for the lower.

This is what is said at Matan Torah: "Hashem B'tzeischa MiSeir..." — the revelation was through hair, for since the drawing was not according to the order of hishtalshelus, what would otherwise require fifty thousand jubilees was revealed at Matan Torah in this world.

This is through the thirty-two paths, which are the thirty-two threads of tzitzis, which are like hair. Just as a hair draws from the brain itself, but is contracted and clothed in the form of a hair, so too, the Torah, which is His wisdom, is clothed in physical matters. This is like the drawing through hair, where the essence of the higher wisdom is within, even though it is infinitely distant from its source. Still, within it is the essence of the higher wisdom.

This is the idea of the thirty-two paths of wisdom. A path is short but extends far, connecting distant places. So too, "Melo Kol Ha'aretz Kevodo," and "Ein Kavod Ela Torah," thirty-two paths of wisdom. (See more about paths elsewhere.)

This is the idea of tzitzis. As it is written: "V'sa'ar Reishai Ka'amar Naka." This is the drawing down of chassadim, white hairs, which are drawn from above to below through the thirty-two paths of wisdom. There are also hairs of Zeir Anpin, which are judgments, as explained in Zohar about "Ve'ish Ki Yimrat Rosho..." But the hairs of tzitzis are chassadim, for their source is from the hairs of Arich Anpin.

See Pri Etz Chaim, Shaar HaTzitzis, ch. 5, Drush HaChaverim, and there in ch. 3, and also in Shaar Yud Daled, ch. 8, and Shaar Asiri, ch. 9, about tzitzis. It is close to what is written in Etz Chaim, Shaar Abba v'Imma, ch. 3, in the gloss from Maharik, which begins "We have already explained..." See also Zohar 3:140a, and in the time when the white hairs are drawn, it says: "Chochmos BaChutz..."

This is the idea of "the corner from the same type as the corner." The tallis is the aspect of makif, above the order of hishtalshelus, Sovev Kol Almin. The tzitzis, which are the thirty-two paths of wisdom, even though they shine as Ohr Pnimi, which is only a radiance, are still of the same type as the corner.

For this drawing is also in the form of a leap, not according to the order of hishtalshelus, but a revelation of Chochma Ila'ah itself: "V'Chochma Me'ayin Timatze" (Wisdom is found from nothingness). Even the wisdom itself is called ayin (nothingness) compared to binah, which is called yesh (something), for in it dwells the Infinite Light itself. As explained elsewhere. Thus, the revelation of Chochma Ila'ah is drawn to become "Melo Kol Ha'aretz Kevodo." This is "the corner from the same type as the corner," the aspect of "V'sa'ar Reishai Ka'amar Naka," drawn from the whiteness of the skull.

Elsewhere it is explained differently: The Infinite Light is Sovev Kol Almin and cannot be clothed in any vessel as Ohr Pnimi except in wisdom alone. From this, it is understood that in wisdom shines as Ohr Pnimi what is Sovev Kol Almin and Ohr Makif.

Similarly, it is explained in the drush on "Naso Es Rosh Bnei Gershon" about the sons of Kehos, who carried the ark, and Torah comes from wisdom, which is higher than the curtains carried by Gershon, even though the curtains allude to makif and Sovev Kol Almin, as it says: "He stretches out the heavens like a curtain." But in wisdom shines the Infinite Light as Ohr Pnimi. It is the central point around which the circle revolves, etc.

Similarly, in the discourse on "Ki Avraham Lo Yedanu," it is explained that Chochma Ila'ah of Atzilus is an intermediary, included from the Emanator, the Infinite Light, the aspect of Sovev Kol Almin, etc. See also Be'er Heitev, Parshas Vayetze.

Based on this, we can understand what is said in Bereishis Rabbah, Parsha 4: A certain heretic asked Rabbi Meir: Is it possible that the One about whom it is written "Behold, I fill the heavens and the earth" spoke with Moshe from between the poles of the ark? He said: Bring me large mirrors. He saw his reflection large. He said: Bring me small mirrors. He saw his reflection small.

He said: If you, a human, can change your appearance as you wish, how much more so the Creator. When He wishes: "Behold, I fill the heavens and the earth." When He wishes, He speaks with Moshe from between the poles of the ark. See there.

From this, it is understood how the very same aspect of "Behold, I fill the heavens and the earth," which is Sovev Kol Almin, is revealed from between the poles of the ark.

It is also clear from the analogy of the mirrors, that even in the small mirror, the entire essence of the person is reflected, just smaller. So too, above, there is Zeir Anpin and Arich Anpin. It is explained elsewhere that within the inner dimension of Zeir Anpin is clothed Arich Anpin. (See Zohar 3, Acharei 66b, Naso 130a.) As above, in wisdom is clothed the Infinite Light as Ohr Pnimi, and this aspect shines in the Holy of Holies between the poles of the ark.

Based on this, the idea of "the corner from the same type as the corner" is well understood. In the aspect of "V'sa'ar Reishai Ka'amar Naka," which is the influence from wisdom, truly shines the aspect of Sovev Kol Almin, only contracted to shine as Ohr Pnimi, like the analogy of small mirrors.

As it is also written in Be'er Heitev, Parshas Acharei, on the verse "Bring me atonement," regarding the yud of Hashem's name, that even though it is a contraction, it is not a complete concealment. Rather, it is like "A person should always teach his student in a concise way." As mentioned above in the explanation on "Koh Sevarchu" about the measure of an olive. This also fits with the analogy of small mirrors in the Midrash, which is also like teaching concisely. Similarly, the Kohen Gadol would pray a short prayer on Yom Kippur, which is a little that contains a lot.

The root of this aspect is from Akudim, as mentioned in Etz Chaim: Akudim in one vessel, which is also the beginning of revelation as Ohr Pnimi from the concealment of Adam Kadmon.

This is "K'Shemen HaTov Al Harosh Yoreid Al Hazakan..." — the good oil is Chochma Stima'a of Adam Kadmon or Chochma of Akudim, which is drawn on the skull, and then descends and is drawn on the beard, to shine as Ohr Pnimi through the laws of Torah, as above.

This is the idea of the beard of Aharon, which descends according to his measures, meaning that through this, great love is drawn into Knesses Yisrael, etc.

(See more about this in the explanation on "Beha'aloscha" and "Ve'asisa Bigdei Kodesh.")

This is the idea of the white in tzitzis, that the white color is from "V'rav Chesed," being the influence of wisdom and great love.

Kitzer. From the above: The concept of "Melo Kol Ha'aretz Kevodo" — there is no glory except Torah. What will be revealed through fifty thousand jubilees is the revelation of Chochma of Adam Kadmon, which only shines in Atzilus, not in Beriah, etc. — was revealed at Matan Torah in this world. This is a tremendous leap, like the revelation of speech in inanimate. This is the idea of tzitzis, which are like hair. This is when the influence is drawn into Nukva from Chochma and Binah themselves. Similarly, the revelation of Chochma Ila'ah in this world through the laws of Torah is like the drawing of the brain through hair. This is the idea of the white in tzitzis, whose root is "V'sa'ar Reishai Ka'amar Naka." This is also the beard of Aharon, being the influence of great love. In any case, the threads and hairs are the drawing of Ohr Pnimi. However, it is also above the order of hishtalshelus, meaning that the revelation is drawn below from Chochma Ila'ah itself, in which the Infinite Light of Sovev Kol Almin dwells, the unification and connection of Ohr Pnimi and Ohr Makif. This is "the corner from the same type as the corner," etc.

3) Now we can explain the matter of the techeiles threads in tzitzis. Techeiles is from the word "Tichleh" — meaning to consume and destroy the evil within. As it says: "U'bi'arta Hara Mikirbecha" (You shall remove the evil from your midst), and "V'lo Taturu Acharei Levavchem V'acharei Eineichem Asher Atem Zonim Achareihem."

The term "zonah" is like a woman who receives from another provider, so too, Knesses Yisrael is called recipients from Hashem, who is their provider.

As it says in the Midrash on "Tzaddik Katamar Yifrach" — just as a date palm has desire, so too the righteous have desire. What is their desire? Hashem. As it says: "Nafshi Aviticha BaLayla."

This is "V'lo Taturu... Asher Atem Zonim" — for if you follow your heart and receive from another provider, it is like a zonah. If she had no provider at first, she is not considered a zonah regarding the prohibition to a kohen (as explained in Yevamos 59a).

So too above, one who never saw light, even darkness seems like light. But when one first receives from Hashem and recognizes Him, as it says: "V'yadata Hayom V'hasheivosa..." and distances evil, as it says: "Va'asitem Osam... V'lo Taturu... Asher Atem Zonim..." — like a zonah forbidden to her husband. Thus, one cannot receive Divine revelation within without teshuvah, as it says in Yoma 86b: "Great is teshuvah..." and "You have strayed... and return to Me." But those who did not follow the fear of Hashem are not considered a zonah if they never saw light.

But truly, it is said: "V'amech Kulam Tzaddikim" — all are righteous, and all are said: "Nafshi Aviticha..." Still, the difference is that there is an inner and outer dimension. Whoever is more deeply connected to G‑dliness must be careful not to be like a zonah even in subtle matters, such as permitted desires.

This is the idea of techeiles: it consumes and destroys the evil of the animal soul from the kelipah nogah. To fulfill "U'bi'arta Hara," and "V'lo Taturu," this is through the techeiles threads. For techeiles is called the "Throne of Judgment," from which judgments are issued. (See Zohar 2:139a, and end of Shelach 175a.) From this comes awe, to be in fear of sin. As it says in Parshas Korach (178b): "If not for judgment, the world could not exist," etc. See elsewhere.

Truly, the main meaning of fear of sin is to fear sin, for evil is more bitter than death. As it says: "Life and evil." Just as through mitzvos the soul is greatly elevated, so too, through evil, it says: "The soul of your enemies He will sling in the hollow of the sling" — cast far from the Divine light, so that the judgment and punishment from the Throne of Judgment is like a remedy for him. As our sages said: "Better to be judged and come to the World to Come" — all the suffering of Gehinnom is worthwhile. Therefore, the purpose of judgment is kindness, not vengeance. See more on this elsewhere.

From this, a person should draw great awe into his soul, to fear sin greatly. For even the Throne of Judgment above, which judges souls, is a great kindness, and sin is worse. Therefore, from techeiles comes "V'lo Taturu..."

Our sages said: Techeiles resembles the sea — which is malchus of Atzilus, called the sea, and the sea resembles the sky, which is makif. As explained in Zohar, Parshas Chayei Sarah, regarding the sea standing above them. See elsewhere for more on this.

It is written: "U'ferashu Beged Kalil Techeiles" — when the camp traveled in the desert, where the external forces dwell, they covered the vessels of the Mishkan with garments of techeiles, which is the makif of malchus, a strong makif that blinds the external forces.

The idea, as explained above, is that the makif is what does not enter the vessel because its light is too great, so it encompasses head and foot equally. It was also explained above that the root of all makifim is from the great makif that encompasses all worlds equally.

Therefore, the makif pushes away and blinds the external forces, for their nourishment comes only through the order of hishtalshelus, through vessels, and thus even the "yesh" can receive. But through the makif, they are pushed away.

But the final makif of malchus is techeiles, which is the strongest, for malchus descends into Beriah, Yetzirah, and Asiyah, where the external forces can receive. Therefore, malchus specifically needs the makif of techeiles, which is strong and blinds the external forces most.

This is "Techeiles consumes and destroys" — "A king by justice establishes the land." As it says in Zohar, Parshas Korach (177b): Most of the coverings of the holy vessels are techeiles, for techeiles is established, etc. See also in Shelach (163b).

However, the techeiles threads of tzitzis are drawn as pnimi from the above techeiles, which is the drawing of awe. The tallis is the garment of the King, accepting the yoke of Heaven: "You shall surely set a king over you." The techeiles threads of tzitzis are the drawing of awe into the soul, which is through hair.

(Elsewhere it is explained that techeiles is from the gevurot of Abba and white is from Imma. Also, techeiles and white are revelations from the makifim of Abba and Imma. The idea is that there are four aspects: awe and love, and then love and awe. Thus, the aspect of great love is in binah, which is the white threads. But supernal awe is techeiles, the gevurah of Abba, higher even than great love. It is also a revelation of the makifim of Abba. For this awe is like "a great dread fell upon them," for their mazal sees, etc. Still, techeiles is in malchus, which is lower awe, for lower awe is rooted in wisdom and supernal awe, the end is bound in the beginning.)

(See elsewhere on "V'zos HaMitzvah" about "And now, Israel, what does Hashem ask of you except to fear Him." See also Zohar 1:51a, Terumah 135a.)

This is the mitzvah of four tzitzis, to be surrounded by mitzvos — two in front and two behind. The two behind: one corresponds to "His left is under my head," and the other to "His right embraces me." These correspond to the two levels of techeiles and white. Techeiles is from gevurah, called left, which pushes away. As it says: "And his sister stood from afar." This is not true rejection. As it says: "Your awe did not terrify me," and "From afar Hashem appeared to me," for wisdom is distant. Still, from it comes true rejection of the other side, for the makif of techeiles pushes away and blinds the external forces. This is "V'lo Taturu... Asher Atem Zonim" — not to be like a zonah, G‑d forbid. This is through drawing down awe and fear of Hashem.

The aspect of "His right embraces me" is love.

The two tzitzis in front are opposite the heart, to draw down higher lights into the heart.

(As explained elsewhere, there are two kinds of love: love that comes from understanding G‑d's greatness, and love that is an enthusiasm above one's understanding. The love based on understanding is called face-to-face, for in the face is everything: intellect, sight, and hearing. But love not based on understanding is called back-to-back, like when one is pushed from behind and does not know from where. To reach a greater understanding, one must first have back-to-back, an enthusiasm above his comprehension.)

(Similarly, the two tzitzis behind are like the hairs that strike from behind, where love and awe are above his understanding, and from this comes greater understanding. Love and awe are the two tzitzis in front, etc.)

(It can also be said that back and front are called subjugation and transformation, as explained elsewhere. Thus, from the two tzitzis behind comes the power to reach subjugation, to make it into love. Through this, one comes to love of delights, which is the two tzitzis in front.)

(See elsewhere for more on this.)

The advantage of love and awe drawn through tzitzis is that there is love and awe according to the order of hishtalshelus, where the emotions are drawn from intellect. But there is love and awe above the order of hishtalshelus, from "V'rav Chesed" and supernal awe, which is drawn through tzitzis. Therefore, they are threads called hair, as explained above, for the revelation within from above the order of hishtalshelus is specifically through hair. This is the idea of the threads of tzitzis, as explained. See what is written on "V'asisa Tzitz..."

(Kitzer.) The idea of techeiles, from the word "Tichleh," which consumes and destroys the evil of the animal soul, to fulfill "V'lo Taturu." Not to be in the aspect of "Atem Zonim" even in subtle matters and permitted desires. For through contemplation of the Throne of Judgment comes fear of sin. Techeiles resembles grass, which resembles the sea, etc. See more in the Midrash and elsewhere.

4) Now we can understand the matter of Korach's dispute and his error. Korach said: A tallis entirely of techeiles, etc. In the Arizal it is explained that Korach was jealous of Aharon's beard, etc. It is all one matter. For the Kohen Gadol is called "Shushvina D'Matronisa" (the escort of the bride), who elevates the souls of Israel to their source in the Infinite Light. This is by drawing down great love, which is the idea of the beard of the great Kohen.

As it says: "K'Shemen HaTov... Zakan Aharon Sheyoreid Al Pi Middosav" — that it is drawn and descends through him, from the Divine attributes, which is great love, from "V'rav Chesed." Therefore, it is specifically through Aharon's beard, the aspect of hair. Since it is above the order of hishtalshelus, it can only be drawn through hair, as explained. But love that is born and drawn only from intellect is within the order of hishtalshelus.

This is the idea of "Zakan Aharon Sheyoreid Al Pi Middosav," meaning the attributes above comprehension. This is also the idea of the threads of tzitzis, techeiles and white, supernal love and awe, etc.

(And in the two tzitzis in front, where love and awe are drawn through the aspect of face, which is comprehension, it is drawn from above wisdom into Chochma and Binah, etc.)

But regarding the Leviim, it says: "Vehe'eviru Ta'ar" — for the Leviim are from the left side, from the aspect of gevurot, therefore, on the contrary, there should not be further drawing through hair and contractions.

(Otherwise, there would be an excess of the forces of judgment. Therefore, it says: "Ve'ish Ki Yimrat Rosho Korach Hu Tahor Hu." As explained in Zohar 3, Tazria 48b and 49a, that this is why he is called Korach, for the Leviim must be so. But specifically in the kohanim, whose root is from "V'rav Chesed," the hair is a drawing from above. And specifically through hair can the revelation and drawing from this aspect occur, otherwise it could not be contained. But in the Leviim, there is no need for hair, etc.)

(Similarly, it is explained elsewhere in Parshas Emor about the nazir: "Kadosh Yihyeh Gadel Pe'er..." See there.)

And even though techeiles is also gevurah, nevertheless, the techeiles threads of tzitzis are a drawing of supernal holiness — it is not the same. For techeiles is wool, white wool, which is from "V'sa'ar Reishai Ka'amar Naka," which is truly chesed, only dyed techeiles. This is also the gevurot of Abba, which are sweetened judgments. "The fear of Hashem is for life." Also, the light of Abba pushes away the external forces, as explained in Etz Chaim regarding the leprous marks.

But the Leviim are essentially gevurah, which is also the gevurot of Imma, from which judgments are aroused.

Even though they are also supernal gevurot of holiness, to arouse song and yearning, still, since judgments are aroused from there, it must be "Vehe'eviru Ta'ar..."

(See elsewhere in the discourse on "Beha'aloscha" about the offerings of the princes and the lighting of the menorah by Aharon, where our sages said: "Yours is greater than theirs," etc.)

This was Korach's jealousy of Aharon, who is the aspect of "Shushvina D'Matronisa"^[1] — from the beard of Aharon and the hair of the kohanim is drawn supernal holiness, the drawing of love and awe to the souls of Israel. But regarding the Leviim, it says: "Vehe'eviru Ta'ar..." — from them, this drawing does not come. Since he did not have this drawing, he disputed it and said: there is no need for hair and threads of tzitzis, for hair and threads are a contracted drawing.

Therefore, he asked: A tallis entirely of techeiles, etc. He said that the main thing is techeiles, for techeiles is also gevurot, as above: it consumes and destroys, etc. He said the main thing is the tallis, which is makif, which blinds the external forces, and that it is exempt from tzitzis, which are the threads and hairs that draw the lights as pnimi. He said there is no need for this drawing, for the makif itself is higher than the threads and Ohr Pnimi drawn from it. (Also, as explained above, the root of all makifim is from the great makif above the kav and thread, etc.) How can it be that in the tallis and makif itself, the mitzvah is only when threads are drawn from it, which are only a contracted drawing compared to the makif itself?

His intention was also to dispute Aharon's priesthood. If there is no need for the threads of tzitzis, then there is no need for the drawing that comes specifically through hair. Therefore, he could also be Kohen Gadol. Even though in the Leviim it is impossible to have the drawing of supernal holiness through hair, as explained above — he said a tallis entirely of techeiles does not need threads.

(In Maggid Meisharim, Parshas Korach, it is also explained that the root of Korach's dispute is that in the future, the Leviim will be kohanim, as explained in Likkutei Torah from the Arizal on Yechezkel, for then the gevurot will be elevated. Therefore, our sages said in Shabbos 89b: In the future, they will say to Yitzchak, "You are our father." As explained in Likkutei HaShas from the Arizal: then gevurot will be primary through the refinement of the world of Tohu, and chassadim will be secondary. As explained by the Ramaz in Parshas Eikev.)

(Similarly, the Arizal explains the Mishnah in Avos 5: Any dispute for the sake of Heaven will endure, such as the dispute of Shammai and Hillel. The question is, how can a dispute endure, for only one opinion can be the law, and the word "dispute" includes both sides? They answered: for both are the words of the living G‑d. The words of Beis Shammai also have a root above in Atzilus, only the law is not like them, as explained in Midrash Shmuel. But this is not a sufficient answer for "will endure." The Arizal explains that in the future, in the time of Mashiach, the law will be like Beis Shammai, as explained in Makom Kadosh, Parshas Bereishis 17b. This is "will endure" literally.)

(Therefore, Korach wanted to make the gevurot primary even now. This is the idea of a tallis entirely of techeiles, with no need for threads, which are the drawing of chesed.)

(Even the techeiles threads are like the light of chesed in the vessel of gevurah, for the thread is the drawing, etc. See elsewhere about the second paragraph of Shema, which is gevurah, yet it contains the name Ayin-Bet, which is chesed. But truly, he erred, for this conduct can only be after the completion of the refinement of the world of Tohu, when even the evil inclination, which is from gevurah, will be transformed to good. But now, "today to do them," from gevurot there is nourishment for the external forces. Therefore, chassadim are primary and even holy gevurot must be secondary to chassadim. Therefore, the law is like Beis Hillel, even though the dispute was for the sake of Heaven, still, Beis Shammai is not the law. As our sages said in Shabbos 17a: That day was as difficult for Israel as the day the golden calf was made. The comparison is explained above. Only in the future will the gevurot be elevated, but only after they have been subdued to chassadim. This is Beis Shammai. See Yevamos 14a. But Korach, who did not submit, therefore fell, etc. See Zohar 1, Bereishis 17, and Parshas Vayechi 59a.)

Kitzer. (The idea of the Kohen Gadol, the beard of Aharon, drawing down great love, is similar to the drawing through the threads of tzitzis. Since regarding the Leviim it says: "Vehe'eviru Ta'ar," he disputed this and said: a tallis entirely of techeiles does not need threads, which are hair, etc., so that through this he could be something even though he lacks this aspect.)

5) Mar Baravah answered him that even a tallis entirely of techeiles must have threads. For the main foundation of Torah and mitzvos is to draw down the revelation of the Infinite Light below. As it says: "If your heart runs, return to one." It is not enough to have only "ratzo" (yearning), which is the aspect of the Leviim. To have the drawing and revelation below as Ohr Pnimi from above the order of hishtalshelus, it is specifically through the threads, which draw the lights into the heart as pnimi.

Even though the threads are contractions, this is the measure: to draw down from above the order of hishtalshelus as pnimi can only be through hair and threads, otherwise, there would be no drawing and revelation below. (For the purpose of creation is "He formed it to be inhabited," to have a dwelling below, that the revelation should be from above to below. See more on this elsewhere.) Otherwise, it would remain concealed and only as makif. The main thing is that it be drawn as revelation, and this is specifically through the threads of tzitzis.

Therefore, the tallis itself has no holiness at all and may be used for mundane purposes, unlike tzitzis. Even though the tallis alludes to the makif, whose greatness far surpasses the holiness of the tzitzis, which are threads and Ohr Pnimi drawn from it, still, this is precisely the point: because of its greatness, it cannot be revealed below at all to be clothed in the physical tallis.

But the tzitzis, since they are threads and Ohr Pnimi drawn from it through contraction as hair, can be clothed in the physical tzitzis.

Therefore, even a tallis entirely of techeiles, and techeiles resembles the sea, which is the sea of wisdom, and the sea resembles the sky, which is makif, still, it is obligated in the threads of techeiles, which are threads and Ohr Pnimi drawn from there to shine to the heart as pnimi.

For "one who says, 'I have only Torah,' even Torah he does not have." One must draw down awe and love from above through the tzitzis, which are hair, etc.

(This is "Vayikach Korach Ben Yitzhar," who took as an argument that he was the son of Yitzhar, which is oil.)

(The idea is, as explained above, that "K'Shemen HaTov Al Harosh... Zakan Aharon..." is the intellect of Abba (see Vayikra 7b) and its root is from the influence that comes from Yesod of Adam Kadmon on the skull of Arich Anpin. See Emor 88b and the Ramaz there.)

(Therefore, it is above all liquids, for wine is the intellect of Imma, which is a concealment related to revelation, but the intellect of Abba is above the order of hishtalshelus, rooted in Adam Kadmon, which is one and not in the count of the ten sefirot, as explained elsewhere regarding "Kel Elyon," the aspect of Sovev Kol Almin.)

(This oil is drawn through the performance of mitzvos, which is "Ki Ner Mitzvah." As explained in Torah Or, Parshas Miketz, in the discourse on Chanukah and "Ra'isi V'hinei Menoras Zahav.")

(But through mitzvos, it is still makif, and to be revealed, this is through wisdom, "V'Torah Or," which is the revelation of the reasons for mitzvos, for the light only shines through the oil in the lamp. The oil itself does not shine, for it is "He made darkness His hiding place," which is keter and the supernal will above comprehension. Only through the light of wisdom does it shine.)

(This is "V'asaphta Deganecha V'siroshcha V'yitzharecha" — Deganecha is the revealed parts of Torah, called wheat: "Come, eat of my bread." Siroshcha is "Wine enters, secret comes out," which is the secrets of Torah. It is like the body and soul of Torah, as mentioned in Beha'aloscha 152a.)

(Yitzharecha is the secret of secrets, the soul of the soul, hidden from all, as in "Ki Ga'oh Ga'ah." As explained elsewhere in the discourse on "Beha'aloscha" about the anointing oil, whose aspect is supernal wisdom, and the oil anoints the holy, for it is the hidden wisdom of Atik. Abba draws from the eighth mazal, from which comes the radiance of the oil of the hidden wisdom. This is "K'Shemen HaTov... Zakan Aharon.")

(Therefore, he is the son of Amram. The explanation of R. Chaim Vital, brought in Makom Kadosh, Parshas Shemos 11b, is that it is from "Amar Naka," for Abba draws from the eighth mazal, which is "Notzer Chesed." See there.)

(Korach thought that his father, who is oil, is the hidden wisdom above Aharon, who was only anointed with a radiance drawn through hair, etc.)

(Even though he is from gevurah, in the hidden wisdom is clothed the gevurah of Atik, and from this gevurah is the main root of unity, which is the influence of oil, etc.)

(See Ramaz, Parshas Emor, about the anointing oil, which is from the left side, as it says: "V'kidashta Es HaLeviim," which is gevurah of Atik in the hidden wisdom.)

(Therefore, he is above Moshe and Aharon, who are Chochma and Binah of Atzilus, who only receive from the mazalos of the hidden wisdom. Like hair, which is incomparable to the essence of the intellect.)

(See Raya Mehemna, Parshas Ki Sisa, about sanctification through the court, and the Ramaz there.)

(This is "Vayikach Korach Ben Yitzhar," who took as an argument that he was the son of Yitzhar. Even if in Atzilus chassadim are higher than gevurot, being the son of oil, the hidden wisdom, there the gevurot are higher. As it says: "They will say to Yitzchak, 'You are our father,' the inner aspect of Abba. About Moshe it says: 'My face shall not be seen.' This is 'to brighten the face with oil.' Therefore, he thought that through his gevurah he would reach higher than Moshe and Aharon, etc.)

(But truly, he erred, for the oil itself cannot be reached at all, for it is "He made darkness His hiding place," and it cannot be revealed except after being drawn through hair, the aspect of "Amar Naka," which is Amram, as explained above.)

(This is the idea of Aharon, "Nireh Or" (see light), the letters of Aharon, for through him and by him specifically is light seen. It is drawn from oil to the luminary, the source of light. But the oil itself does not shine at all, only through the light, which is wisdom, drawn through the hair of "Amar Naka," as above.)

(But Korach, the aspect of baldness, lacking hair, cannot draw anything from the good oil. Therefore, the opposite is true: Moshe and Aharon are called the two sons of Yitzhar, as explained in the Midrash, Parshas Bo 15. For through them and by them specifically is drawn the good oil, as it says: "How good and pleasant it is for brothers to dwell together, like the good oil..." as our sages said in Horayos 12a, and in the Midrash, Parshas Korach, and Vayikra 23.)

(For they are from the two mazalos: "Notzer" and "Nakeh," through which and by which specifically is drawn the good oil.)

(Also, at the beginning of the emanation of the worlds, there was contraction, and the light was drawn specifically as a kav and thread, so that through this the Infinite Light could be drawn as revelation within. If not for the kav, there could be no revelation below.)

(Also, all the circles and makifim are only drawn from the Infinite Light through the kav and thread, which is Ohr Pnimi, drawn through contraction and an empty space, and then the kav is drawn, and from it specifically the circles and makifim are formed. Otherwise, there could be no drawing.)

(See elsewhere about "The shepherd among the roses," etc.)

(Similarly, in the threads of tzitzis themselves, whose root is from "V'sa'ar Reishai Ka'amar Naka," as explained in Etz Chaim, Shaar Arich Anpin, ch. 5, there are hairs that rise from the whiteness, etc. So too in Mevo She'arim, Shaar 3, part 2, ch. 9, for the hairs are vavs and are drawn from Tiferes of Atik, etc.)

(Also, as explained above, the threads of tzitzis are one with the beard of Aharon, and therefore Korach, who disputed Aharon's priesthood, also disputed the mitzvah of tzitzis. The beard of Aharon is the aspect of the thirteen attributes of mercy, in which shines a radiance infinitely above the order of hishtalshelus, for the thirteen attributes of mercy are "nosei avon," to atone for the blemish and lack of the drawing of the makifim drawn through mitzvos, etc. Therefore, it must be that in them shines a radiance above the makif.)

(So too in Mevo She'arim, Shaar 3, part 2, ch. 5, about the second head of Arich Anpin, which is clothed in the thirteen attributes of mercy and not in the limbs, due to its great concealment, etc.)

(See more about this in the explanation on "Sos Asis." And what is written in the discourse on "Ki Heharim Yimushu," about the fruit of mitzvos. See also the discourse on "Es Shabsosi Tishmoru," about "Ani Hashem," meaning My very essence, with the name Hashem, which shines through contraction as the yud, etc., all is truly one.)

(As explained above from Bereishis Rabbah, Parsha 4: When He wishes, "Behold, I fill the heavens and the earth." When He wishes, He speaks with Moshe from between the poles of the ark, etc.)

(This is what they said: He contracted His presence between the poles of the ark, which is called contraction compared to the Infinite Light. Through this is the main revelation, so that the vessel for this revelation is called the Holy of Holies, and still, the revelation comes specifically through contraction.)

(See more about the yud of the name in the discourse on "Sarai Ishtecha." And elsewhere on the Zohar, Parshas Acharei, about "Bring me atonement," etc. Also, as explained in Parshas Vayishlach in the discourse on "Vayikach Min HaBa B'yado Mincha," about Yaakov, yud-akev, etc. Even though yud is a contracted radiance, it must be specifically this aspect. Similarly, as explained on "Tov Lachasos..." that the main thing is that Hashem should be for me, etc.)

(Now, through the drawing of revelation as a kav, through Torah and mitzvos, in the future there will be the revelation of the makif itself, that the makif will be revealed as pnimi.)

(This is specifically through first drawing the revelation of Ohr Pnimi from the kav, then in the future the makif will also be revealed. If not for this, it could not be.)

(This is "V'amar Bayom Hahu Hinei Elokeinu Zeh Kivinu Lo" — through drawing Him as kavim, through the drawing of Torah and mitzvos, which are the three kavim: Torah, avodah, and acts of kindness, through this will be revealed in the future the makif itself above the kav. See elsewhere in Vayikra about avodah and the mitzvah of Torah study.)

(This is what our sages said in Shir HaShirim Rabbah on "Ani Yesheinah": Open for Me one opening of teshuvah like the eye of a needle, and I will open for you openings, etc. See also Yalkut and Zohar 3, Emor 95a: I will open for you supernal gates. Elsewhere it says: I will open for you like the opening of the ulam.)

(The idea is that all the arousal from below in the world is only an opening like the eye of a needle compared to the Infinite Light of Sovev Kol Almin, which is incomparable. Through this opening, only the kav and thread can be drawn from the Infinite Light. This is the meaning of "like the eye of a needle," through which the thread is drawn.)

(This is the idea of "Ben Porat Yosef," porat is the letters of tofer (sewer), meaning that it connects Beriah, Yetzirah, and Asiyah to Atzilus, so that the revelation below is like above, as explained elsewhere on "La'asos HaYashar," etc.)

(This is the drawing of the kav and thread from the Infinite Light even below. This is through the opening of teshuvah and good deeds.)

(Even though it is only like the eye of a needle and the drawing of the kav, through this specifically: I will open for you like the opening of the ulam, which is the revelation of the Infinite Light of Sovev Kol Almin itself.)

From all this, we understand the answer of Mar Baravah: that the main thing is the drawing of the threads of tzitzis specifically. This is the purpose and the ability that can be drawn now, and through this, in the future: "I will open for you..."

(See in the Midrash, Parshas Lech Lecha, end of ch. 43, about "Im Mechut V'ad..." and "How beautiful are your footsteps in shoes.")

(See Zohar 1, Vayigash 247b, about the thread of chesed, and the Ramaz there. Also 2, Terumah 149a. 3, Vayikra 23b. 25, 61a-b, and in Acharei 64b, and in Makom Kadosh there. See in Naso 134a: "This precious holy thread..." and in the Mishnah, Kiddushin 29a: "The threefold cord..." See elsewhere in the Zohar, Vayishlach 175b, about "For the ways of Hashem are straight."

(See Torah Or, Vayehi Miketz, about the statement of our sages: "A thread of chesed is drawn upon him by day." From this, one can understand what is written: "In the morning, Hashem will know." Morning specifically. See more about this in the Midrash, and in Zohar 3, Korach 176b, and in Balak 204b, on "In the morning I will arrange for You and look out."

(Perhaps this is why, regarding the threads of tzitzis, we rule that a night garment is exempt from tzitzis, for the main drawing of the thread of chesed is from the aspect of the attribute of day, etc.)

Kitzer. To draw down revelation as pnimi, it must be through contraction and the drawing of a kav. Therefore, it is forbidden to use the threads of tzitzis for mundane purposes, unlike the tallis. Similarly, our sages said: "One who says, 'I have only Torah,' etc." This is "Open for Me an opening of teshuvah like the eye of a needle," "Ben Porat Yosef." The idea of Ben Yitzhar, oil, the source of the intellect of Abba, and the idea of "Deganecha, Siroshcha, V'yitzharecha," and Aharon is drawn from the radiance of the hidden wisdom in the mazalos "Notzer" and "Nakeh." Korach claimed he was the son of the oil itself. But truly, the oil itself is "He made darkness His hiding place," and it can only be drawn after descending on the head, the aspect of "V'sa'ar Reishai Ka'amar Naka," and also on the beard, and this is specifically through Moshe and Aharon, as it says: "How good and pleasant it is for brothers to dwell together, like the good oil..."

Summary

This maamar teaches that the mitzvah of tzitzis embodies the union of or makif (encompassing Divine light) and or pnimi (internalized light). True revelation of G‑dliness in the world requires both the transcendent and the internal, as symbolized by the tallis and its threads, and this synthesis is essential for drawing down holiness into our lives.