And while putting on the tzitzit, one should bear in mind what is written in the Zohar, namely, that he should draw upon himself His blessed Kingdom,

וּבַעֲטִיפַת צִיצִית, יְכַוֵּין כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר: לְהַמְשִׁיךְ עָלָיו מַלְכוּתוֹ יִתְבָּרֵךְ,

which is the Kingdom over all worlds; nevertheless,6 we should intend and endeavor to focus [G-d’s Kingdom] specifically over ourselves through this mitzvah—for the commandment of tzitzit is particularly effective in enhancing one’s acceptance of the yoke of heaven.

אֲשֶׁר הִיא "מַלְכוּת כָּל עוֹלָמִים" וְכוּ', לְיַיחֲדָהּ עָלֵינוּ עַל יְדֵי מִצְוָה זוֹ,

This is similar to [the commandment]: “You shall surely set a king over yourself.”7

וְהוּא כְּעִנְיַן "שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ".

The Rebbe notes: The verse implies8 that before one set a king over himself, he had no king, and it is he who now sets the king over himself.

In such a case, i.e., having contemplated this matter, then even though after all this [meditation], no dread or fear descends upon him in a manifest manner in his heart,

וַאֲזַי, אַף אִם בְּכָל זֹאת לֹא תִפּוֹל עָלָיו אֵימָה וָפַחַד בְּהִתְגַּלּוּת לִבּוֹ,

nevertheless, since he accepts the Kingdom of Heaven upon himself and draws upon himself the fear of Him in his conscious thought and rational volition,

מִכָּל מָקוֹם, מֵאַחַר שֶׁמְּקַבֵּל עָלָיו מַלְכוּת שָׁמַיִם, וּמַמְשִׁיךְ עָלָיו יִרְאָתוֹ יִתְבָּרֵךְ בְּהִתְגַלּוּת מַחֲשַׁבְתּוֹ וּרְצוֹנוֹ שֶׁבְּמוֹחוֹ,

and this submission to G-d and his fear of Him is beyond doubt a sincere one—for it is the nature of all Jewish souls not to rebel against the blessed Holy King—

וְקַבָּלָה זוֹ הִיא אֲמִיתִּית בְּלִי שׁוּם סָפֵק, שֶׁהֲרֵי הִיא טֶבַע נַפְשׁוֹת כָּל יִשְׂרָאֵל שֶׁלֹּא לִמְרוֹד בַּמֶּלֶךְ הַקָּדוֹשׁ יִתְבָּרֵךְ –

then the Torah he studies or the commandment he performs because of his submission to the heavenly yoke and because of the fear that he has drawn into his mind are termed “complete service,” of the kind that can result only from a fear of G-d, as the Alter Rebbe soon goes on to say,

הֲרֵי הַתּוֹרָה שֶׁלּוֹמֵד אוֹ הַמִּצְוָה שֶׁעוֹשֶׂה מֵחֲמַת קַבָּלָה זוֹ וּמֵחֲמַת הַמְשָׁכַת הַיִּרְאָה שֶׁבְּמוֹחוֹ, נִקְרָאוֹת בְּשֵׁם "עֲבוֹדָה שְׁלֵימָה",

like all service [performed] by a servant for his master or king, which is, of course, prompted by fear and awe.

כְּכָל עֲבוֹדַת הָעֶבֶד לַאֲדונוֹ וּמַלְכּוֹ.

All this can be accomplished by arousing—even if only in his mind—at least a minimal level of fear and utilizing it in the study of Torah and the performance of the commandments.