Shlach Lecha
Angels Deeds Garments Joshua Judgment Precepts Priests Tzitzit

321. "And He showed me Joshua the High Priest..." (Zecharyah 3:1). HE ASKS: What did he see? HE RESPONDS that he was standing in the presence of the angel dressed in filthy clothes until the proclamation came forth and said, "Remove the soiled clothes from him" (Ibid. 4). Rabbi Yitzchak said that it is written here: "And he stood in the presence of the angel" (Ibid 3). What is the meaning of: "In the presence of the angel?'' It means that he was judging him, he about whom it is written: "Nor say before the angel, that it was an error" (Kohelet 5:5). What is this telling us? That whoever did not merit in this world to be wrapped with a spiritual covering, and dressed with a spiritual garment, MEANING WITH THE TZITZIT, has a soiled garment that must not be SO, and is judged for it.

321. וַיַּרְאֵנִי אֶת יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל, מַאי קָא חָמָא, דַּהֲוָה קָאֵים קָמַיּ מַלְאָכָא, וּמִתְלְבַּשׁ בִּלְבוּשִׁין מְלוּכְלָכִין, עַד דְּכָרוֹזָא נָפִיק, וְאָמַר הָסִירוּ הַבְּגָדִים הַצּוֹאִים מֵעָלָיו. אָמַר רִבִּי יִצְחָק, כְּתִיב הָכָא וְעוֹמֵד לִפְנֵי הַמַּלְאָךְ, מַאי לִפְנֵי הַמַּלְאָךְ. דַּהֲוָה דָּאִין דִּינוֹי, הַהוּא דִּכְתִּיב בֵּיהּ, וְאַל תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא. מַאי קָא מַשְׁמַע לָן. דְּכָל בַּר נָשׁ דְּלָא זָכֵי בְּהַאי עָלְמָא, לְאִתְעַטְּפָא בְּעִטּוּפָא דְּמִצְוָה, וּלְאִתְלַבְּשָׁא בִּלְבוּשָׁא דְּמִצְוָה. כַּד עָיֵיל בְּהַהוּא עָלְמָא, קָאֵים בִּלְבוּשָׁא טִנּוּפָא, דְּלָא אִצְטְרִיךְ, וְקָאֵים בְּדִינָא עָלֵיהּ.

Garments Gehenom (Hell) Hell (Gehenom) Judgment Merit Precepts Solomon Tzitzit White

322. Come and see the variety of garments available in that world. That person that did not merit in this world spiritual garments, MEANING THE TALIT AND TZITZIT, when he enters that world, he is dressed with a certain dress that is known to the masters of Gehenom. Woe to him who is dressed in that garb, since many legal investigators will seize him and usher him into Gehenom. King Solomon cried out and said, "Let your garments be always white" (Kohelet 9:8).

322. ת"ח, כַּמָה לְבוּשִׁין מִזְדַּמְּנִין בְּהַהוּא עָלְמָא, וְהַהוּא בַּר נָשׁ דְּלָא זָכֵי בְּהַאי עָלְמָא בִּלְבוּשִׁין דְּמִצְוָה, כַּד עָיֵיל לְהַהוּא עָלְמָא, מְלָבְּשִׁין לֵיהּ בְּחַד לְבוּשָׁא דְּאִשְׁתְּמוֹדַע לְגַבֵּי מָארֵיהוֹן דְּגֵיהִנָּם, וְהַהוּא לְבוּשָׁא, וַוי לְמַאן דְּאִתְלְבָּשׁ בֵּיהּ. דְּהָא כַּמָּה גַּרְדִּינֵי נִמוּסִין, זְמִינִין לְאַחֲדָא בֵּיהּ, וְעַיְילֵי לֵיהּ לַגֵּיהִנָם. וּשְׁלֹמֹה מַלְכָּא צָוַוח וְאָמַר בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים.

Seven Shepherd Vine Wisdom Zeir Anpin

323. We learned in the secret of Safra Det'zniuta (the Concealed Book) that four kings come out AND EMANATE in the presence of four. They come out from them like grapes in a cluster. Seven runners are incorporated in them, and they testify. They never stand still WHEN THEY TESTIFY.

323. תָּאנָא בְּרָזָא דְּסִפְרָא דִּצְנִיעוּתָא, אַרְבַּע מַלְכִין נָפְקִין לְקַדְמַת אַרְבַּע. בְּהוּ תַּלְיָין כַּעֲנָבִים בְּאִתְכְּלָא, צְרִירָן בְּהוּ ז' רְהִיטִין, סָהֲדִין סַהֲדוּתָא. וְלָא קַיְימִין בְּדוּכְתַּיְיהוּ.

Garments Precepts Torah Tzitzit

324. Ra'aya Meheimna (the Faithful Shepherd). The Tzitzit: This command is to remember all the precepts of the Torah through it, as it says, "That you may look upon it, and remember all the commandments of Hashem, and do them" (Bemidbar 15:39). That is the sign of the King to remember and do.

324. (רעיא מהימנא) צִיצִית, פִּקּוּדָא דָּא אִיהוּ, לְאַדְכְּרָא כָּל פִּקּוּדֵי אוֹרַיְיתָא בְּגִינָהּ. כד"א וּרְאִיתֶם אוֹתוֹ וּזְּכַרְתֶּם אֶת כָּל מִצְוֹת יְיָ' וַעֲשִׂיתֶם אוֹתָם. דָּא אִיהוּ סִימָנָא דְּמַלְכָּא, לְאַדְכְּרָא וּלְמֶעְבַּד.

Eyes Gold Priests Zeir Anpin

325. It is written: "And you shall make a plate of pure gold" (Shemot 28:36). We have already explained that the secret of the plate (Heb. tzitz) is to adorn the High Priest with it. It is REFERRED TO AS Tzitz, WHICH MEANS SEEING, DERIVED FROM HE PEEPED (HEB. HETZITZ) AND WAS HURT. So the eyes will gaze at it, for it is a sign of the world above, THAT IS ZEIR ANPIN, WHERE THE SECRET OF BESTOWING THE ILLUMINATION OF CHOCHMAH IS INFERRED BY GAZING OF THE EYES, with which the High Priest was adorned.

325. כְּתִיב וְעָשִׂיתָ צִיץ זָהָב, וְהָא אוֹקִימְנָא רָזָא דְּצִיץ לְאִתְעַטְּרָא בֵּיהּ כַּהֲנָא רַבָּא. וְדָא אִיהוּ צִיץ, לְאִסְתַּכְּלָא בֵּיהּ עַיְינִין, דְּאִיהוּ סִימַן דְּעָלְמָא עִלָּאָה, דְּאִתְעַטָּר בֵּיהּ כַּהֲנָא רַבָּא.

Chassadim Face Gold Jacob Zeir Anpin

326. Because of this, looking UPON THE GOLD PLATE serves as absolution from insolence (lit. 'impudence of face'), since nothing prevails in its presence except a face of truth, which is the secret of every supernal face. THAT IS THE SECRET OF THE ILLUMINATION OF CHOCHMAH CLOTHED WITH CHASSADIM, WHICH IS REFERRED TO AS FACE, which is true face, MEANING the true face that is incorporated in the truth of Jacob THAT IS ZEIR ANPIN, IN ACCORDANCE WITH THE SECRET OF THE SCRIPTURE: "YOU WILL SHOW TRUTH TO JACOB" (MICHAH 7:20).

326. וּבְגִין כַּךְ אִסְתַּכְּלוּתָא דִּילֵיהּ מְכַפְּרָא עַל עַזּוֹת פָּנִים, דְּלָא קַיְּימָא לְקַמֵּיהּ, אֶלָּא פָּנִים דְּקְשׁוֹט, רָזָא דְּכָל אִינּוּן פָּנִים עִלָּאִין, דְּאִינּוּן פָּנִים דִּקְשׁוֹט, פָּנִים דֶּאֱמֶת. דִּכְלִילָן בֶּאֱמֶת דְּיַעֲקֹב.

Priests Tzitzit Zeir Anpin

327. Tzitzit is feminine, which is the secret of the lower world, MEANING MALCHUT, that is a look for the purpose of remembering, MEANING AS IT SAYS, "THAT YOU MAY LOOK UPON IT, AND REMEMBER" (BEMIDBAR 15:39). Tzit is masculine, MEANING ZEIR ANPIN, and Tzitzit is feminine, WHICH IS MALCHUT. That TZITZIT is for every man, while Tzit is just for the priest.

327. צִיצִית אִיהוּ נוּקְבָא, רָזָא בְּעַלְמָא תַּתָּאָה. אִסְתַּכְּלוּתָא לְאַדְכְּרָא. צִיץ דְּכַר, צִיצִית נוּקְבָא, וְדָא לְכָל בַר נַשׁ. צִיץ לְכַהַנָא.

Colors David Dreams Fear Garments Precepts Shechinah Throne Tzitzit

328. We have learned that it is forbidden to gaze at the Shechinah. Therefore, there is blue IN THE TZITZIT (LIT. 'FRINGED GARMENT'), since blue is a throne for the house of David, THAT IS MALCHUT, and its restoration. That is in order to have fear of the presence of Hashem, to fear that area. Therefore, "That you may look upon it, and remember all the commandments of Hashem, and do them." AND BLUE is the throne at which criminal law is judged, as was explained, that all colors are good in a dream except blue, since that throne rises to judge criminal law.

328. וְתָנֵינָן, אָסוּר לְאִסְתַּכְּלָא בִּשְׁכִינְתָּא, בג"כ אִית תְּכֵלָא, בְּגִין דִּתְכֵלֶת, אִיהוּ כֻּרְסְיָיא לְבֵית דָּוִד, וְתִקּוּנָא דִּילֵיהּ. וְדָא אִיהוּ דַּחֲלָא מִן קֳדָם יְיָ' לְדַחֲלָא מֵהַהוּא אֲתָר. וְעַל דָּא וּרְאִיתֶם אוֹתוֹ וּזְּכַרְתֶּם אֶת כָּל מִצְוֹת יְיָ,' וְדָא כֻּרְסְיָיא דְּדַיְינִין בָּהּ דִּינֵי נְפָשׁוֹת, כְּמָה דְּאוֹקְמוּהָ, דְּכָל גַּוְונִין טָבִין לְחֶלְמָא, בַּר תְּכֵלָא, דְּאִיהוּ כֻּרְסְיָיא דְּסָלִיק בְּדִינָא דִּנְפָשׁוֹת.

Corners Thread Tzitzit

329. It is written: "And that they put upon the fringe of each corner a thread of blue" (Ibid. 38). It is not written: 'They shall put upon the corner,' but rather "They put upon the fringe," since it covers over the rest of the threads, MEANING THAT TZITZIT ALLUDES TO THE ILLUMINATION OF CHOCHMAH. THEREFORE, ONLY THEY REQUIRE A COVER AND PROTECTION FROM THE BLUE THREAD. THAT IS WHY IT IS WRITTEN: "AND THAT THEY PUT UPON THE FRINGE."

329. כְּתִיב וְנָתְנוּ עַל צִיצִית הַכָּנָף פְּתִיל תְּכֵלֶת. וְנָתְנוּ עַל הַכָּנָף לָא כְּתִיב, אֶלָּא וְנָתְנוּ עַל צִיצִית. דְּדָא אִיהוּ דְּחָפֵי עַל שְׁאַר חוּטִין.

Amalek Dog Soul, The

330. "And you shall see it and remember:'' IT IS AS WHAT is written: "Remember what Amalek did to you" (Devarim 25:17). What is the reason? It is SIMILAR to a son that breaches a fence and gets bitten by a dog. Every time the father wants to reprove his son, he says to him, Remember when the dog bit you? Here too, "you shall see it and remember," since THE BLUE is the area where the souls ascend to be judged. THEREFORE, IT IS ALSO SIMILAR TO WHAT IS WRITTEN: "REMEMBER WHAT AMALEK DID TO YOU."

330. וּרְאִיתֶם אוֹתוֹ וּזְּכַרְתֶּם, וּכְתִיב, זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק. מ"ט דָּא. אֶלָּא לִבְרָא דְּפָרִיץ גִּדְרָא, וּנְשָׁכֵיהּ כַּלְבָּא. כָּל זִמְנָא דַּאֲבוֹי בָּעֵי לְאוֹכָחָא לִבְרֵיהּ, הֲוָה אָמַר הֲוֵי דָּכִיר כַּד נָשִׁיךְ לָךְ כַּלְבָא. אוֹף הָכָא וּרְאִיתֶם אוֹתוֹ וּזְּכַרְתֶּם, דְּדָא אִיהוּ אֲתָר דְּסַלְּקִין נִשְׁמָתִין לְמֵידָן.