Mitzvas Tzitzis (Part 1)

Sefer HaChinuch, (Mitzvah 386): To make tzitzis at the corners of one’s garments.

To understand the source of this mitzvah according to the underlying spiritual meaning revealed by the AriZal in Pri Etz Chayim:

The tallis represents the great encompassing light above Z’eir Anpin

that surrounds Z’eir Anpin from head to foot.

Therefore, it is called a טלית, tallis, a term whose numerical equivalent is 450,1 ten times that of מ"ה,

referring to the Ten Sefiros of Z’eir Anpin.

The tzitzis refer to the encompassing light that rebounds (chozeir),

i.e., the light from the intellectual qualities of Abba and Imma, the Sublime Father and Mother, the Sefiros of Chochmah and Binah,enclothed in Z’eir Anpin to serve as intellectual qualities for it,

i.e., they function as the inward light in its three “heads,” i.e., the three intellectual qualities within the emotions.

Afterwards, an effect is produced by the ends of the hairs of Arich Anpin that extend to the head of Z’eir Anpin striking the nape of its neck opposite its forehead.

This encompassing light strikes the intellectual elements of Z’eir Anpin and brings their radiance outward.

Thus it is called the encompassing light that rebounds.

The qualities produced when the encompassing light strikes the intellectual elements of Z’eir Anpin can be described with analogy of hairs that extend to the head, i.e., the intellectual elements, of Nukva, the feminine dimension, referring to Malchus,

that begin from the chest, i.e., the emotive elements, of Z’eir Anpin and reach lower.

At these levels, the tzitzis become distinct.

In the higher realms, by contrast, the spiritual powers identified with the tzitzis are engulfed in the great encompassing light,

which is identified with the tallis.

They are revealed from the chest and lower,

for this is also a place where the Attributes of Kindness are revealed.

Through them, the tzitzis strands become white and illuminate toward Nukva of Z’eir Anpin.

Therefore, the tzitzis are called articles associated with a mitzvah, as explained at length in Pri Etz Chayim;consult that text.

Note also the contrast explained therebetween the mystical energies embodied in the strands that are techeiles and those which are white,

and the connection between the tzitz and tzitzis,

as will be explained in the continuation of this maamar with G‑d’s help.

To explain the above and to enable one to understand the parables and metaphors employed by the Sages in their allegories,4

it is necessary to begin by prefacing with an explanation of our Sages’ statement regarding the superlative quality of the mitzvah of tzitzis.

In the fourth chapter of Menachos (43b), on the verse (Bamidbar 15:39): “And you shall see it, i.e., the tzitzis, and remember all of the mitzvos of G‑d,” our Sages comment:

This mitzvah – tzitzis – is equivalent to all the other mitzvos.

Rashi explains: “This is alluded to by the Torah’s words ‘all of the mitzvos.’

Also, the word tzitzis (ציצית) is numerically equivalent to 600. Together with the five knots and eight strands, a total of 613 is reached.”

Another Sage cites the above-mentioned verse and comments: “ ‘And you shall see it and remember’ – Seeing leads to remembering.”

To understand why this mitzvah was chosen to be the medium through which all of the mitzvos are remembered

and why it is equivalent to them all,

it is necessary to begin by prefacing with three concepts.

The first is the unique positive quality possessed by the Torah and its mitzvos.

For the sake of their observance, a soul descends from its elevated plane in the spiritual realms

where it was luxuriating in G‑d’s presence and delighting in its grasp of the radiance of His glory

like one of the transcendent intellectual entities.

From this exalted plane, it descends into a physical body that is filled with material desires,

to observe mitzvos on the plane of action

and study the Torah as it focuses on material entities,

e.g., agricultural laws like peah, terumah, and tithes, and mitzvos like tzitzis from wool.

On the surface, the magnitude of this descent is amazing.

We have already spoken about this in our explanation of mitzvah 1.5

Here we will add further elaboration,

for “the words of Torah are meager in one place and ample in another.”6

The second is to understand and conceptualize the concept of reward:

the benefits that will accrue to a person for the observance of the mitzvos which were commanded to us by Moshe our teacher.

In general, these rewards are of two types:

a) the revelations of Gan Eden, the non-corporeal realm of the souls, and

b) the revelations of the Resurrection, may it come speedily in our days.

In his Commentary to the Mishnah, in his interpretation of the mishnah:7 “All Israel have a portion in the World to Come,” Rambam gives an elaborate explanation of the concept of the World to Come,

which he interprets as Gan Eden, stating:

Just as a blind person cannot appreciate the hue of colors,

nor a deaf person the tone of sounds,

so, too, humans whose souls are enclothed in bodies are unable to appreciate the pleasures of the soul

which are continuous, eternal and never-ending.

There is no comparison or relation at all between them and physical pleasures.

The source for this pleasure is the comprehension of the truth of the Creator,

and from this the souls derive continuous and never-ending satisfaction….

This is the World to Come where our souls conceive the knowledge of G‑d.

This pleasure cannot be apportioned in units,

nor can it be explained, nor do we have any way of describing it through allegory,

rather as the Prophet exclaimed when he was overcome by wonder at the awesomeness of this good and its positive quality:

“How great is Your goodness that You have hidden for those that fear You!” (Tehillim 31:20).

This is the ultimate goodness and purpose

– to abide in the midst of this glory and goodness forever.

The Resurrection of the Dead is one of the fundamental principles of faith conveyed by Moshe our teacher.

Know that, of necessity, man must die

and his body will separate into the elements from which his body was integrated.8

Implied is that the Resurrection of the Dead will be temporary.

Afterwards, the souls will return to Gan Eden, which is the ultimate purpose and the true good,

and which is called the World to Come.

Rambam elaborates further on this concept in his Iggeres Techiyas HaMeisim; see his comments there.

Ramban,9 however, differs with him, presenting clear arguments to support his position,

such as the statement of our Sages (Sanhedrin 92a):

“After the Resurrection, the righteous will not return to dust.”

He therefore interprets the Resurrection of the Dead as the ultimate purpose

and the great good that is referred to with the term “the World to Come.”

As for Gan Eden, which is the delight of the souls and the transcendent intellectual entities,10

although is truly an extremely glorious rung,

as Rambam writes – and indeed, even more than he writes, for it is very, very exalted –

nevertheless, it is still merely a temporary abode for the soul between the time of its separation from the body as it exists in its present state

and the dawning of the era of Resurrection, i.e., the World to Come.

The goodness to be granted in the World to Come, i.e., the era of Resurrection, and the pleasure due to the revelation of G‑dliness will incomparably surpass that experienced in Gan Eden.

According to Kabbalah, Ramban’s is the true approach.

On the surface, Ramban’s view is difficult to understand:

How is it possible for the pleasure experienced by the soul while enclothed in a body after the Resurrection of the Dead

to exceed the pleasure experienced by the soul in a noncorporeal state, without any material restrictions, as is true in Gan Eden?

For it is well known that spiritual existence represents a higher level of perfection than material existence.

These two prefaces will be elucidated through the third preface which I mentioned above.

It concerns the renewal of the world and its coming into existence from nothing

(both during the Six Days of Creation and continually afterwards,

as it is said:11 “He renews each day, continuously, the work of Creation,” as is well known in connection to the mystical secret of Shabbos)

through the power of the Creator Who brings about new existence from absolute nothingness.

This is achieved through drawing down two types of life-energy to the world.

The first refers to the life-energy that is drawn down within the inner dimensions of the created beings,

i.e., life-energy that they can grasp within their vessels, which are in turn prepared to receive it.

For example, the intellect is lodged in a man’s brain

and the power of activity is lodged in his limbs that move.

Similarly, the Divine life-energy is invested in each of the sublime beings, i.e., the angels, the souls, and other entities in the spiritual realms, each one according to its particular rung.

This light and life-energy that is enclothed in the inner dimension of the recipients

is not sufficient to bring them into being from nothingness.

For the creation and renewal of existence from non-being is a radical change that is possible only through an unlimited power.

Since the life-energy enclothes itself within the vessel of the recipient and that vessel is limited, the life-energy must itself be limited. For no unlimited power could vest itself in a limited entity in an internalized manner.

For how could a limited entity contain unlimited power?

Instead, fundamentally, an entity is brought into being and maintained by the second type of influence which is drawn down from G‑d’s infinite light,

one that does not enclothe itself within the inner dimensions of the created beings,

i.e., neither in their wisdom, understanding, knowledge, nor in their other soul powers.

For these creations do not comprehend the nature of this influence or its existence

in the same way as the mind comprehends thought.

For this is an unlimited power, truly Ein Sof (infinite),

because it is light and life-energy from the radiance of His glory,

and limited entities are not on the level where they can appreciate or comprehend it.

This second type of influence grants the limited entities life and brings them into being from absolute nothingness into their present existence

and maintains them at every hour and moment.

Although this life-energy is not comprehended by them inwardly,

it exists within them and grants them life.

This quality is described as makkif, “encompassing,” in the texts of Kabbalah.

This term is used, because this influence does not enclothe itself within the vessels of the recipient,

but instead remains above it,

and yet endows it with life.

Indeed, it is the primary source of life-energy.

The life-energy which enclothes itself in the inner dimension of the recipient is called or pnimi, “the inward light.”

These two expressions of vitality are referred to by the Zohar and the Raaya Mehemna with the terms sovev (“encompassing”) and memale (“filling”).

Lest a discerning reader be confounded by the question: “How can an entity derive life-energy from something that does not enclothe itself within it?”

I will explain by analogy:12

Thought is revealed exclusively within the brain and not in any other organ or limb,

because the makeup of the vessels of the brain are representative of and similar to intellect.

The makeup of the foot, by contrast, is not at all fit to serve as a receptacle for thought.

Accordingly, if a person receives a blow to his head, the power of thought vested within his mind will be disturbed.

If, by contrast, he receives a blow to his foot, his thought process will not be disturbed.

For thought shares only a minimal connection with the foot.

However, it’s true that we see the opposite of this, i.e., that thought is manifest in the foot as well.

Evidence of this is reflected in the fact

that immediately when it arises in one’s mind to stretch out his leg,

the leg stretches out without any delay and hindrance at all,

but rather, immediately, at that moment.

If some degree of thought was not manifest in the leg,

it would require a certain duration of time for the thought to proceed and extend into the vessels of the leg.

Since this is not so, it thus appears that the essential quality of thought actually exists in the leg,

and for that reason no time is necessary for the command to be executed,

in contrast to what was stated immediately above.

The explanation is that both concepts are true.

On a revealed level, thought does not exist within the leg at all, only within the brain.

In a hidden way, however, it also exists within the leg in exactly the same manner as within the brain.

Although it is not revealed,

it nevertheless has an effect within the leg.

Thus we see that an entity can be affected by a power that is not enclothed within it in an inward revealed manner.

On the contrary, the existence of thought in the leg in a hidden manner stems from the level of yechidah within the soul

which encompasses all of the powers in the vessel of the body equally,

without giving precedence to one over the other,

for it is exalted above all of them.

Since the ray that emanates from the level of yechidah is expressed in an encompassing manner,

it shines within the foot and all the other limbs and organs of the body and has an effect on them as above.

Similar concepts apply in the spiritual realms.

The gleam of the radiance of His unlimited glory grants life to all the worlds and brings them into being from nothingness,

even though it is not comprehended within them.

It surpasses incomparably the life-energy that enclothes itself within them.

For the inward light referred to as memale

contracts itself according to the nature of the vessels of the recipients,

as explained above with regard to the analogy of the powers of the soul that enclothe themselves within the limbs of the body.

On this level the power to walk is revealed in the leg,

but not the power of intellect,

for the leg is not at all prepared to receive the form of intellect.

Similarly, the life-energy in our material world is severely contracted.

It enclothes itself in the four forms of existence: inanimate matter, plants, animals, and humans.

In the Lower Gan Eden, which is the spiritual dimension of the world of Asiyah,

the Divine life-energy is revealed to a greater extent.

Thus for us, who carry out our Divine service in this lowly world,

the Lower Gan Eden is the reward for our Divine service,

for there is a far greater revelation of the Divine Presence there than in our lowly world.

The nature of this revelation can be understood from Rambam’s explanation of the pleasure experienced by the angels and the transcendent intellectual entities14 resulting from their comprehension of G‑dliness.

Concerning Adam the first man, it is written (Bereishis 2:15): “And He placed him in Gan Eden to till it.”

For before the Sin of the Tree of Knowledge,

this material world was on a higher spiritual level, and this Gan Eden, i.e., the lower Gan Eden,was the final and concluding level of the downward progression of spiritual rungs; it was the lowest world.

(As a result of that sin, the spiritual cosmos underwent a descent, and this physical world became the place where Divine service is performed.)

Before the sin, Adam would serve G‑d in the lower Gan Eden

the way we serve Him in this world: to receive a reward.

At that time, the reward for his service was the Upper Gan Eden, a higher spiritual level,

where the radiance of the Divine Presence shines in greater revelation.

Thus after the sin, when the worlds descended,

the level of Asiyah in which Adam had been located, i.e, the Lower Gan Eden, became

the reward for our Divine service, and its revelations generate great pleasure for us.

Similarly, the reward and pleasure of the Upper Gan Eden is comparable to action and service when compared to the lights of Atzilus,

where there is a greater revelation of G‑dliness,

for on that level: “He is one with His keilim.”15

Similarly, this motif, in which a lower level is considered the place of service and the higher level is considered the reward, continues until the highest levels.

In this vein, we can understand the concept of 50,000 Jubilees.16

For the seventh year, i.e., the seventh millennium, is “a Sabbath unto G‑d,”

an ascent of the worlds to a higher spiritual plane.

The beginning of the second Sabbatical cycle will be like the end of the first, on that same elevated spiritual level,

and the Sabbatical year of that cycle, i.e., its seventh millennium, will be on an even higher level.

This pattern will continue for 50,000 Jubilee cycles, ascending rung after rung,

the distinction between one rung and the next being comparable to the difference between our world and Gan Eden described above,

For there is no limit to the number of ascents there could be in the elevation of comprehension of G‑dliness.

All of this applies with regard to the ray of G‑dliness that enclothes itself inwardly within the worlds,i.e., the G‑dly light that is memale kol almin,

that proceeds and contracts according to the descent of the worlds.

All the ascents from below upwards are within this set.

In kabbalistic terminology, the revelation of Divine light that enclothes itself within the worlds is referred to as the kav or chut which shines after the tzimtzum,

and is drawn down from the Ein Sof into Adam Kadmon and Atzilus.

The life-energy that, by contrast, does not enclothe itself within existence in an inward manner, but instead encompasses all existence,

is found within all of the worlds, from the highest of levels to the lowest, in an equal manner and obliterates any distinction between them.

For the light that is sovev kol almin surpasses even the highest entities to the same degree as the lowest and therefore is hidden, i.e., not revealed within them.

For this light is Ein Sof, unlimited,

and all existence is of absolutely no importance before it.

It endows all existence with life in an encompassing manner as described above.

Accordingly, because it is Ein Sof, it can shine forth and in an encompassing manner reach inanimate matter in the realm of Asiyah, for it makes no distinction between the spiritual and the physical,

as illustrated above through the analogy of thought existing within the foot.

This is the purpose of the descent of the soul into the body:

to observe the Torah and its mitzvos

and in this manner draw down the revelation of G‑dliness through these two modes: sovev and memale mentioned above.

For although the level of sovev is encompassing and hidden, and thus, seemingly, a level above that which man can draw down,

it can be drawn down through the mitzvos,

for “The Torah extends outward from Chochmah.”17

Chochmah is the source for the inward light mentioned above. Hence, this light is drawn down through Torah study.

The mitzvos, by contrast, represent the Sublime Will, i.e., the level of sovev, as explained in another source.

For the life-energy that encompasses all the worlds is His simple will, as explained there at length.

The revelation of the inward light through the Torah is the mystic secret of Gan Eden.

The encompassing light mentioned above, by contrast, will only be revealed in the Ultimate Future,

at the time of the Resurrection, for it is too lofty to be revealed in Gan Eden.

Then, in the Ultimate Future, our eyes will behold the revelation of His unlimited G‑dliness and this encompassing light mentioned above,

as it is written (Yeshayahu 30:20): “Your Master will no longer veil Himself.”

To explain: As is known, the fundamental activity in Gan Eden is Torah study,

as our Sages comment: “There was a difference of opinion in the Heavenly Academy

concerning the ruling when there is a doubt as to whether a white blotch of skin preceded white hair or appeared afterwards, i.e., there was a difference of opinion whether a person with such a condition was considered impure due to tzaraas or not.

The HeavenlyAcademy asked, Who will decide?

and replied, Rabbah bar Nachmani” (Bava Metzia 86a).

Certainly, the intent is not that the Heavenly Academy studied the simple meaning of the Torah as it exists on the worldly plane.

For in that realm, there do not exist four physical Sabbath domains,

nor white blotches of skin and white hair as there are on the earthly plane.

Instead, the intent is the study of pnimiyus haTorah,

i.e., comprehending the mystical parallel to a white blotch of skin. On the spiritual plane, the blotches refer to impediments that hinder the flow of influence.

And the white hair refers to the source from which the extraneous forces derive nurture, as explained in the relevant sources.

Similarly, the Likkutei HaShas of the AriZal18explains the spiritual dimensions of the four Sabbath domains.

Nevertheless, the fundamental dimension of this study is the wisdom and conceptualization of spiritual concepts.