Translation:Likutei Halakhot/Orach Chayim/Tzitzith

=Halakha 1=

Oth 1
Tzitzit made of wool or flax satisfy the requirements for all the kinds of garments, except for woolen ones for a flax [garment] and flax ones for wool nowadays when there is no Tekhelet due to mixtures. Some say it is forbidden to make Tzitzit from flax at all, and that's the common custom. See the essay beginning with, "What is seen going to a place where they sell all sorts of clothing?" See what is written there that one must be very careful to keep the garments from stains, dirtiness, and that they should be clean, as it is written, "At all times let your garments be white."

For, the garments are the aspect of Kingship, the aspect of the King of Glory etc. So the Divine Presence is in the aspect of "Why is your clothing is red," the aspect of blood of menstruation. This is the aspect of the blemish of the sins that come from the 365 sinews. And to repair them, one must specifically repair the general rectification, the covenant aspect, the eagle that stirs the minds, and it extends from there to the entire 365 sinews, etc.

And the transgressions are whitened in the aspect of, "If your errors be like crimson, they shall be white like snow, and if they be red like a worm, they shall be like wool," an aspect of the strip of crimson [for the goats on Yom Kippur] that whitens the transgressions etc., see there thoroughly.

And this is the aspect of Tzitzit. For the principle is one must very much guard one's clothes so that the outside forces do not have a grasp on them. For their usual way is to take hold of the garments. As our Rabbis said, "These rabbinical prohibitions are more stringent [than biblical ones]," for they are the lower level, and the outer level of holiness, and their nature is to cling there," therefore all blemishes are recognized and inscribed on them, from all the transgressions, God forbid. And conversely, all the mitzvot are inscribed also on the clothes. For through the commandments, the rabbinic garments have a separation from them, as they are garments and coverings for the soul, so that the externals do not cling to them. For when the garments are clean, they provide great protection, as explained elsewhere. Therefore, one must be very careful with the garments, as mentioned above. And therefore, the Torah commands regarding tzitzit, as they are dependent on the garments. For tzitzit serve as protection for the garments so that the externals do not cling to them. Through this, the entire Torah is safeguarded, both positive commandments and prohibitions, for everything is inscribed therein, as mentioned above. And this is the scripture, "And you shall see it and remember all the the commandments of Hashem" as mentioned. For by Tzitzit he raises the "brains" and from it, whitening is drawn to all the 365 sinews, in the aspect of, "At all times let your garments be white" &mdash; your garments specifically, as written there. For Tzitzit are the aspect of the General Remedy, the aspect of "Like an eagle that stirs its nest." Eagle is the Spirit; this is the aspect of Tzitzit, the aspect of "From the four winds let the spirit come," which are the aspect of the four Tzitzit, as Rabbeinu wrote. And this is what Rabbeinu wrote, that Tzitzit are a guard against sexual immorality. This is what our Rabbis wrote, "Let your garments always be white" &mdash; this is Tzitzit, and the wings of the Tzitzit are the aspect of the wings of eagles, the aspect of "I will carry you on the wings of eagles." And by them the brains are stirred, and whitening is drawn from them to the 365 sinews. And this is the aspect of the 32 strings of Tzitzit; they are the aspect of drawing the whitening that is drawn from the heart to all the 365 sinews. For all the sinews are drawn from the heart and they nurse from it.

And by guarding the brains, the whitening is drawn from the brains to the heart, and there the blood transforms into milk. For the heart is the aspect of "Binah, the heart," which is "mother, Binah," and it is the place of the chest, and from there is drawn the whitening, the aspect of transforming into milk.

That is where the Tzitzit stem from, the aspect of the 32 strings, specifically white. And then they become the aspect of white garments as mentioned, the aspect of a white Tallit. So this is the aspect of, "If they be red like crimson, they shall be white like wool" &mdash; wool specifically, the aspect of woolen Tzitzit.

And this is the aspect of Tekhelet; it alludes to the blood transforming into milk. For Telekhet is the joining of black and white. And black is the aspect of menstrual blood, as our Rabbis said, "That black color is red" etc. And Tekhelet shows the blood has already transformed and the blackness reversed to white.

And this is the aspect of Tzitzit made of wool and flax. For the garments are the aspect of Kingship, and its main construction and repair is by Chesed and Din. This is the aspect of Tzitzit of wool and flax. For wool is the aspect of Chesed, the aspect of the crimson thread that whitens trangressions, and flax is the aspect of Gevurot, like it's written, "And Gabriel was dressed in flax garments." This is why by default, garments mentioned in the Torah are of wool or flax, for the essence of building and repairing the garments which are the aspect of Malkhut, they are of wool or flax specifically, which are Chasadim and Gevurot as mentioned. And this is the aspect of the prohibition of Shatnez; wool and flax together. For the repair is essentially when there is balance and peace, namely when there's power to sweeten the Gevurot and reverse them to Chasadim, in the aspect of blood transforming etc. And then they reuslt in Daat [this is what Rabbeinu said, that Shalom depends on Daat. For Daat is the aspect of joining two opposites, which are Chesed and Gevurah]. For by it is the essence of building and repair of the garments which are the aspect of Malkhut as mentioned. And this is accomplished by Tzitzit, by which the brains are elevated and whitening is drawn to the sinews to sweeten the Gevurot. And the essence is via Tekhelet, for the root of the power to sweeten them is by Tekhelet. For they must be sweetened at their root, which is the aspect of Tekhelet, which are the Thrones of Judgement, and by it is their sweetening, which also the aspect of Tekhelet, which is the joining of black and white, namely balance and peace between the two. Therefore when there's Tekhelet of Tzitzit, then there's balance and peace between Chesed and Din, between wool and flax. And then all the arments are completed by them. But when there's no Tekhelet of Tzitzit, it's forbidden to wear wol and flax togeter, for the outside forces grab hold of the garments. And their main feeding is when there's no peace and there's strife, as Rabbeinu said, that their main feeding is from strife, which is the aspect of clouding the mind, the possosite of peace. And this is the probihition of Shatnez. But when there's Tzitzit they are permitted to be Shatnez as mentioned. And this is specifically when there's Tekhelet, which is the aspect of balance; then Shatnez in the Tzitzit is permitted as mentioned. But nowadays when there's no Tekhelet, for we do not have power during time of exile to reverse the Gevurot to Chasadim to whiten the redness, and the essense of out Tzitzit are only white Tzitzit, which are the aspect of protection, so that they have no more grasp on us. This is why nowadays when there's no Tekhelet, Kilayim (diverse sorts) is forbidden in Tzitzit. For we haven't got the power to balance and make peace, because there's no Tekhelet, since we are in exile as mentioned. Therefore the essence of our Tzitzit are only from wool, as the Rema concludes, for it's enough for us to make ourselves see to drawing whitening to ourselves, so that they no longer have a grasp. But we do not yet have the power to reverse the Gevurot to Chasadim. For flax Tzitzit were not practiced except when there was Tekhelet, whehich is when there is balance and peace as mentioned. And this is the aspect of the five double knots on the Tzitzit; they are the aspect of the Five Chasadim and Five Gevurot, from which the garments are constructed, which are the aspect of Kingship. Now behold, what emerges from all the aforementioned is Tzitzit are the aspect of Tikkun haKlali, the aspect of keeping the Covenant, and this is what Rabbeinu said in another place as well, that Tzitzit are a protection against sexual immorality, and that's why there are 39 windings; this is the aspect of guarding the Covenant, which is the aspect of Waw, the aspect of additional holiness, as Rabbeinu said, "I am H' it is My name" and this is what's written of Tzitzit, "and you shall be holy to your God." And the Waw which is the aspect of the 39 Lights, as written there, they are the aspect of the 39 windings. And the 13 loops are the aspect of the Waw, and its length is 12 Eztbaot, thumbwidths, hinting to that by attaining this Tikkun haKlali, his Neshama is included in the 12 Tribes of Ya"h, which this is by the Tikkun haKlali, as Rabbeinu wrote, by Tzitzitwhich are the Tikkun of the clothes, the aspect of Tikkun haKlali, then speech is permitted, and he can speak words that are received. And this is why the essence of prayer is in wrapping in tzitzit, therefore the Holy Blessed one taught Moshe the order of prayer by wrapping in Tzitzit as our Rabbis said, it taught that the Holy Blessed One wrapped in Tallit, and taught to Moshe the Thirteen Attributes, they are the aspect of Tikkunei Dikna, Repairs of the Face, the aspect of wool, the aspect of, "From the straights (MeiTzaR) I called out," the aspect of Tallit of wool, and this is the explanation of, "Prayer by the poor when he's Ya'ATOF, wrapped, "and before H' he pours his speech." Meaning, by wrapping in Tzitzit which is the clothes of the Shekhinah, which was poor in the exile, as it's written in the Holy Zohar, thereby "Before Hashem he pours his speech" in prayer, for thereby he can pray as mentioned. This is why you need to take most particular care that your clothes are clean during prayer. For when the clothes are clean it's the aspect of Tikkun haKlali, and then he can speak words that are received. And this is what's written the Sefarim that whoever wears Shatnez, his prayer cannot go up. For Shatnez is the aspect of damaging the clothes, and then he cannot speak words that will be received, as mentioned. And this is what's written in the Sefarim, that whoever is wearing Shatnez, hi prayer cannot ascend. For Shatnez is the aspect of blemish of the Covenant, and then he cannot speak words that can be received, as mentioned.

=Halakha 2=

Oth 1
The subject of Tzitzit, according to what Rabbeinu N"Y said according to, "And where is the lamb for a burnt offering?" Take a good look there. And the rule is that even the filthy places and houses of idolatry, also receive their vitality from the Creator, Blessed be His Name, and even though his Blessed Honor is far from there, in the aspect of, "And my honor I will not give to another," still they receive vitality from the aspect of the Maamar Satum, closed utterance, which is BRASYT, which is the aspect of the Upper Glory, which is hidden and concealed in utter concealment, so that's where they get their vitality from. And when a man falls there, God forbid, then when he starts to seek and look for, "Where is the place of His glory?" &mdash; this is his return and repair, for he again rises up to this Upper Kavod, which is "Where is the place of His Glory?" from which those places receive their vitality due to the enormity of the concealment. And now he again clings to this holiness and receives vitality from there, so that's how he rises up. Take a good look there. And this is considered as a burnt offering, which atones for the heart's thoughts, which is the aspect of "a heart afflicted," by the shell of impurity, etc. And through the aspect of "Where is the place of His glory," seeking and searching for Him in these places, through this, it is rectified and atoned for, as mentioned above. And from this, the aspect of a burnt offering is made, in the aspect of "Where is the lamb for the burnt offering," which is the aspect of "In the beginning God created," which is made from the aspect of "In the beginning," which is a saying, sealed in the aspect of "Where is," etc., as mentioned above. See there all of this well.

Oth 2
And this is Tzitzit, which is repair of the garments, protection from the husks as is brought. Namely the clothes are the aspect of the Kavod. For R' Yochanan called his garments "his honorers, as Rabbeinu N"Y said elsewhere. And all the aspect of Kavod of every of the Ten Utterances (in Genesis), they all receive from the aspect of the Upper Utterance which is BRASYT, the Closed Utterance, from which is drawn vitality even to the outside forces as mentioned, so this is why we fix our garments, which are the aspect of Kavod, honor, via Tzitzit, which are the aspect of the Upper Kavod, the aspect of BRASYT, the Closed Utterance, which is the aspect of Tzitzit of sheep wool, which go out from the aspect of, "Where is the lamb for the burn offering?" For wool and linen come from a very high source, as is brought in the writings, in the aspect of "His head is like pure wool," and this aspect is the aspect of "Where," as is known, and their name is the aspect of the tzitzit, which are made from wool, which is the aspect of hair, the aspect of "head hair," etc., as mentioned above. That is, they are in the aspect of the Supreme Utterance mentioned above, and because it is the aspect of a sealed utterance, therefore you only illuminate them in the aspect of hair, which is hidden, and you illuminate them with a very great limitation, the aspect of a sealed utterance. And these tzitzit rectify the garments of glory, for all aspects of glory receive from there, as mentioned above, and they guard against the shells, and rectify the heart's thoughts, as it is written, "And you shall see it," etc., "And you shall not stray after your hearts," etc. For the essence of rectifying the heart's thoughts is through the aspect of "Where," from which they receive vitality, and through this, they are rectified, and this is the aspect of tzitzit, they are in the aspect of "Where is the lamb for the burnt offering," as mentioned above. And this is what is written, "And you shall see it and remember all the commandments of the Lord," etc. For all the commandments are dependent on this. For the tzitzit are in the aspect of the Supreme Utterance of Genesis, which encompasses all the utterances, which are the general principles of the entire Torah, and this is the aspect of the tzitzit surrounding a person with the four winds to rectify the aspect of "nogah" around him, as brought in the words of our Rabbi mentioned above. Also, they are in the four winds, this hints at the aspect of "Where," etc., that when a person, heaven forbid, falls into such places, may the Merciful One save us, then he searches and seeks "Where," etc. And this is his rectification, as mentioned above, and this is the aspect of the four winds in which the tzitzit are, which is the aspect of seeking and searching in all four corners of the world "Where is the place of His glory, blessed be He." For the tzitzit are in the aspect of "Where," through which they themselves are rectified, as mentioned above, and this is the hint of the tzitzit in the four winds, that in every direction one turns, there the name of the Lord, blessed be He, is found through the tzitzit, which are the aspect of "Where," for the aspect of "Where" is its rectification. And in this, the name of the Lord, blessed be He, is found, as mentioned above.

Oth 3
Therefore, it is permissible to enter the bathroom wearing tzitzit, and it is stated that this is the aspect of "His kingdom is over all domains," as mentioned above. For the tzitzit are in the aspect of the highest glory, the aspect of "Where," as mentioned above, from which vitality is drawn even to impure places, and through this, they themselves humble, as mentioned above. For through the aspect of tzitzit, which are a remembrance and a sign to remember the Creator, blessed be His name, His sovereignty is also exercised in those places, for they have vitality only from Him, blessed be He. Therefore, they search and seek in all directions "Where is the place of His glory," as mentioned above. For this is the aspect of tzitzit themselves, the aspect of the Supreme Utterance of Genesis, a sealed utterance from which their vitality emanates, as mentioned above. It is found that they return and attach themselves to the essence of holiness from where they received vitality. And this is their submission, for their vitality is only from the concealment of holiness and its utmost concealment, but as soon as they know that there is holiness there and they search and seek "Where," etc., as mentioned above, then they immediately return to holiness, and they humble themselves. And this is what is brought in the books regarding the ruling that it is permissible to enter the bathroom wearing tzitzit, which is the aspect of "His kingdom is over all domains," for through the tzitzit, from where vitality is drawn even to those places, therefore it is permissible to enter them for that purpose, as mentioned above. Through this, they themselves humble, for His kingdom is over all domains, as mentioned above. Therefore, tzitzit is a commandment whose holiness is not revealed in its essence, but it is hidden and concealed there, as mentioned above.

Oth 4
This is the aspect of wool and linen tzitzit, which are the essence of tzitzit, for the essence of tzitzit is of wool, which is the aspect of "Where" the sheep to the offering, as mentioned above. For wool from sheep is very lofty, as mentioned above. And linen is the opposite, for linen is a very lowly level, as it is written about Cain who brought from the worst, namely linen. And because of this, linen also becomes tzitzit. For in linen, which is the lowest level, from which the outer coverings suckle, the aspect of Cain, there specifically, is invested a vitality higher than the uppermost level, namely the aspect of the concealed utterance, as mentioned above. It is found that linen also receives vitality from wool, which is the aspect of a concealed utterance, as mentioned above. Therefore, tzitzit are made from both of them, which are the aspect of a concealed utterance, as mentioned above. And this is the aspect of the prohibition of mixing wool and linen together. For even though in truth linen, from which the outer coverings suckle, also receives vitality from wool, as mentioned above, nevertheless, the essence of their reception is from concealment and hiding, for holiness is hidden and concealed there in the aspect of a concealed utterance, as mentioned above. But it is forbidden to reveal holiness there, so as not to give them more suckling, heaven forbid. Therefore, it is forbidden to mix wool with linen, for there must be a vitality of the linen aspect that receives from wool in concealment and hiding, as mentioned above. But with tzitzit, kilayim (mixtures) are permitted. For, on the contrary, through tzitzit, the outer coverings humble themselves, and holiness is revealed that even in the outer coverings there was a very high vitality. Therefore, it is permissible there to mix wool and linen together. For truly, both of them are one, as their vitality is from the aspect of a concealed utterance, which is the aspect of tzitzit, as mentioned above. Only not in the place of the mitzvah of tzitzit, as mentioned above, for then their subjugation is not present, and they have control. Therefore, one must not mix wool with linen, as mentioned above, so as not to give them excessive vitality. For their vitality should be in the aspect of a concealed utterance, namely that the aspect of wool, which is the aspect of "Where," should be concealed and hidden from the aspect of linen, from which the outer coverings suckle. But in the place of the mitzvah of tzitzit, where the outer coverings humble themselves, as mentioned above, then linen returns with wool and they embrace together. For both of them are one aspect, as mentioned above.

Oth 5
And this is the aspect of why we wrap in a Tallit on Yom Kipppur during the day. For the atonement of Yom Kippur is the aspect of Tzitzit, which are the aspect of, "Where is the place of His glory?" that we say on Yom Kippur in every Kedusha. For Yom haKippurim is the aspect of Keter, the aspect of Ayeh, Where, the aspect of BRASYT the closed utterance that includes all the ten Utterances. For Yom haKippurim includes all the ten days of Teshuvah which are the aspect of the ten Utterances. And this itself is the aspect of the repetentance and atonement of Yom haKippurim by the aspect of Ayeh, as by this aspect we exit and rise up from all the Klipot and all the sins are atoned in the aspect of, "Where is the lamb for the offering?" as mentioned, which is revealed on Yom haKippurim, when Yitzchak's ashes are seen before the His Blessed Name, as is brought, namely the aspect of "Where is the lamb for the offering?" as mentioned. This is why we wrap in Tzitzit all the day long. For all of this is the aspect of Tzitzit which are the aspect of, "Where is the lamb for the offering?" as mentioned. And this is the aspect of the Tallit of Ratzon that Hashem wraps in and arranges the 13 Attributes of Mercy before Hashem. For the Tzitzit are the aspect of Ayeh, where there's Rachamim and Ratzon and Atonement, and the abovementioned.

Oth 6
This is the aspect where they established the portion of tzitzit in the recitation of the Shema. Moreover, one also takes hold of the tzitzit at the time of reciting the Shema because this is the essence of the recitation of the Shema: to inform and reveal the glory of His blessed Kingdom. This is the aspect of "Hear, O Israel," and so on, and through it, one elevates and lowers it, symbolizing the filling of the entire earth with His glory through the four directions. We elongate the dalet (ד') of echad (אחד) so that it does not resemble a resh (ר), God forbid, for My glory I will not give to another, and this is because it is revealed that the Lord is One and not another. Henceforth, it becomes astonishing how they receive vitality in the houses of foreign worship and similar places. Therefore, we immediately say, "Blessed be the name of the glory of His Kingdom forever and ever," to proclaim that His kingdom extends over all realms, and "Blessed be His name, His glory forever and ever," even at the lowest level of the husks. However, they receive from the aspect of the sealed utterance, as mentioned above, and therefore, we say it in secret, for surely this is a very great mystery. It is forbidden to dwell on this extensively, let alone to speak about it, for it is a deeply hidden and concealed matter, as stated in the words of our Rabbi, may his memory be for a blessing. This is the aspect of "You shall say it has dignity, do not say it has shame." It means that one may feel a lofty sanctity in external places, resembling a spiced dish, but when in the company of lowly individuals, it is as though one should say it has dignity, not say it has affliction. Indeed, in truth, they too receive vitality from the sanctity, as mentioned above. Therefore, they brought it upon themselves secretly, as in the hidden mystery it is revealed that they also receive vitality from Him, blessed be He, but it is in the aspect of a concealed utterance, as mentioned above. This is why we say "Blessed be the name of the glory of His Kingdom forever and ever" in secret, so they may not prevail over us. Because indeed, it is in itself their submission, which we know they receive vitality from Him, blessed be He, as mentioned above. Therefore, we must guard against them so they do not provoke us, since this is their submission. Thus, on Yom Kippur, we say "Blessed be the name of the glory of His Kingdom forever and ever" aloud, for then the aspect of Ayeh (איה) is revealed, and then it is truly their submission. For "Woe to that man who has no fear from Yom Kippur." Then all sins are atoned for and all husks are nullified. Therefore, at that time, we proclaim aloud "Blessed be the name of the glory of His Kingdom forever and ever," meaning His sanctity, blessed forever, even in the realm of husks, for they too received vitality from Him, blessed be He. Because now it is no longer disgraceful, since they have now submitted. For throughout the year, it is somewhat disgraceful, seemingly, to speak of this, as mentioned above. But now that they have submitted, we proclaim aloud "Blessed be the name of the glory of His Kingdom forever and ever," meaning His blessed name, blessed be His glory, as mentioned above. Therefore, tzitzit is relevant to the recitation of the Shema, for all this is the aspect of tzitzit, as mentioned.

=Halakhah 3=

Oth 1
The matter of tzitzit, according to the article "Teku b'Chodesh Shofar," which begins at the beginning of the book Likutei Moharan, is as follows: A Jewish person was created to have dominion over the angels, etc. And it is necessary for him to have the strength to withstand this dominion so that the angels will not envy him and seek to push him away, God forbid. The advice for this is to hold onto the throne of His honor, blessed be He, which is in the aspect of the roots of the souls of Israel, in the aspect of grasping the "face" of the throne, etc. And the primary ones are the renowned ones, which are the primary roots of the souls of Israel, etc. And there are also those renowned for falsehood, whose greatness is only achieved through audacity, etc. Therefore, it is necessary to address the construction of Jerusalem, which means to rectify the completeness of awe in the heart. And this is achieved by rectifying the three desires, which are the desires for money, food, and marital relations, which are aspects of the three night watches, etc. Because all these three desires corrupt the awe in the heart. And their rectification is through the intellect, which is drawn through the three pilgrimage festivals. Through this, the intellect merits to rectify and overcome the defect of these three desires. And this is the aspect of the "men of the appointed time" who are called so because these three desires are the aspect of the "men of the appointed time," etc. And through rectifying these three desires through the three pilgrimage festivals, awe is completed in the heart. Through this, an angel is created who influences prophecy, in the aspect of the redeeming angel, etc. And through this, prayer is redeemed and delivered from exile, and we merit prayer in completeness, which is the aspect of "the word of God." And then, we merit healing without any doctors, only through "the word of God," we can be healed by anything in the world, even by bread and water, etc. And this is the aspect of the sprouting of the Messiah, etc. However, there are three evil deeds that undermine prayer: idolatry, which is a lack of faith; illicit relations; and bloodshed, which is when one humiliates others and violates "You shall not insult any person." When one refrains from these three evil deeds, they merit prayer. Then, all the angels and stars are beneath him, etc. Through this, one can grasp the roots of the souls of Israel, which emerge from the throne of glory, etc., as mentioned above. And then, when one holds onto the aspect of the throne of glory, they can perform Rosh Hashanah. For one who speaks ill of their fellow is akin to Rosh Hashanah, which is a day of judgment, as they judge their fellow. One must be very cautious about this, for judgment belongs to God alone. For only He alone can judge us, for He alone judges everything favorably. For our Sages said, "Do not judge your fellow until you reach his place." For who can reach the place of their fellow? Only God alone, for He is His own place, the place of the world, and the world is not His place. And everyone has a place with Him, and therefore, only He alone can judge the world favorably, for He is full of mercy. And we see His mercy in that He established Rosh Hashanah as a day of judgment on the New Moon, so that God Himself, so to speak, regrets and says, "Bring Me atonement for having diminished the moon." Through this, we have an opening to come before Him with our sins, to regret them, etc. "This is your holy dwelling place, Lord, for all time," for God is full of mercy. For He is the place of the world and knows the place of each and every one. For even though we find places where the Divine Presence was revealed, such as in the Temple, it does not mean that His divinity was diminished there, God forbid. As Solomon said, "Behold, the heavens and the highest heaven cannot contain You." Rather, it was because there were pleasant things there. For in the Temple, there were depictions of the acts of Creation and the Garden of Eden, therefore His holiness continued there. But God Himself is not confined to a place in the world; rather, He is the place of the world. Therefore, He alone can establish Rosh Hashanah, which is a day of judgment, for He fulfills "Do not judge your fellow until you reach his place," as mentioned above. This is the aspect of "Your holy dwelling place, Lord," meaning that God Himself continued His holiness only to the Temple because there were pleasant things there. But God Himself is not confined to a place in the world; rather, He is the place of the world. Therefore, "Lord, for all time," means that He alone can establish Rosh Hashanah, which is an extended day, as mentioned above. One who holds onto the aspect of the throne of glory, which is the roots of the souls, is also in the aspect of the place of the world. In the aspect of "And the throne of glory shall inherit them," for "To the Lord belong the ends of the earth, and He sits over them," through the aspect of the throne of glory, He is the place of the world. And therefore, He alone can establish Rosh Hashanah, as mentioned above. See there for all this. And this is the aspect of tzitzit, for tzitzit are in the aspect of the throne of glory, the roots of the souls, as our Sages said, "The blue resembles the sea, and the sea resembles the throne of glory," etc. For the souls of Israel, the throne of glory, are in the aspect of garments of the King, so to speak. For the throne of glory and the aspect of garments are one, as explained above. For Rabbi Yochanan called them "the honored ones," and this is the aspect of the throne of glory that covers His honor, which is the aspect of the universality of the worlds included in the souls of Israel, who are in the aspect of the garments of the King, the aspect of the throne of glory, as mentioned above. Therefore, tzitzit represent the universality of the Torah, as it is written, "So that you shall remember and perform all My commandments," for all 613 commandments are included in it, as our Sages said. For this is the essence of the entire Torah, so that through the commandments we can come before the throne of His glory, meaning to grasp hold of His throne of glory in order to have dominion over the angels, as mentioned above. And this is included in the commandment of tzitzit, which is a Rabbinic enactment in the aspect of the garments of the King, which is the aspect of the throne of glory, as mentioned above. Therefore, the beginning of the daily service starts immediately with the commandment of tzitzit, which we fulfill immediately upon rising in the morning. Similarly, the beginning of a child's education starts with tzitzit, for we immediately educate the child in the commandment of tzitzit before other practical commandments. For when a person begins the service of God, the main intention is to reach the ultimate goal, meaning to have dominion over the angels, for which purpose man was created, as mentioned above. Therefore, we start with tzitzit, for through this, we grasp hold of His throne of glory. This is the aspect of grasping the tzitzit, the aspect of grasping the presence of the throne, as mentioned above. And through this, we have the power to engage in the service of God until we merit having dominion over the angels. For they have no power to push us away once we have already grasped His throne of glory through tzitzit, as mentioned above.

Oth 2
To grasp hold of His throne of glory, one must guard the awe in the heart, which is the aspect of the construction of Jerusalem. This is achieved through the rectification of the three negative inclinations, which are the aspects of the three night watches, rectified through the intellect drawn from the three pilgrimage festivals. This is the aspect of tzitzit, which is the rectification of the awe in the heart, as in "and you shall not stray after your hearts," and this is the aspect of the blue thread in the tzitzit, for they rectify the awe in the heart. Through the tzitzit, the heart is guarded from the blemish of those inclinations. This is the aspect of "and you shall not stray after your hearts," and through this, the awe in the heart is preserved, as mentioned above, for through the threads of the tzitzit, the intellect drawn from the three pilgrimage festivals rectifies the three inclinations dependent on the heart, which is the aspect of tzitzit, as mentioned above. Therefore, tzitzit are not worn at night but during the day, for the night is the aspect of darkness, the aspect of the blemish of the three inclinations, which are the aspects of the three night watches, as mentioned above, and every day, one must continue to draw intellect from the three pilgrimage festivals to rectify the three night watches, the aspect of the three inclinations, as mentioned above. This is the aspect of the light of day, which is the aspect of the light of intellect drawn from the three pilgrimage festivals, as mentioned above, for the festivals are called "good days," and the essence of the light of day is the aspect of "and God saw that the light was good," for the light is the aspect of kindness, the aspect of intellect drawn from the three pilgrimage festivals, from the aspect of the good day that rectifies the three inclinations, as mentioned above. Through this, the day is illuminated, and the darkness of the night, which is the aspect of the blemish of the three inclinations, is dispelled. This is achieved every day through engaging in Torah study at night, meaning by rising at midnight and engaging in Torah study. For each person must rise at midnight to break the night, to break the three night watches, as mentioned above, for midnight is the midpoint of the night when the darkness of the night is at its peak. When we mourn the destruction of the Temple at midnight, we are lamenting the essence of intellect drawn from the Temple. As our sages said, "Anyone who mourns for it will merit seeing its rebuilding." Therefore, during the three pilgrimage festivals, we ascend to the Temple to draw intellect from there to rectify the three inclinations mentioned above. This is why at midnight, which represents the totality of the night, we engage in rectifying the three inclinations, which are the aspects of the three night watches. Therefore, we engage in the building of the Temple at that time, as we mourn for its destruction. Through this, we merit to see its rebuilding, as our sages said. It is found that by mourning for the destruction of the Temple, we engage in its building, and through this, we continue the intellect to rectify the three watches, the aspects of the three inclinations mentioned above. Through this, we merit the light of day in the morning, drawn from the light of intellect that flows from the three pilgrimage festivals, as mentioned above. When one engages in Torah study at night, a thread of kindness is drawn upon them in the morning, and kindness is intellect, as mentioned elsewhere several times. For one merits the light of day in the morning, which is the light of intellect drawn from the festival days of the three pilgrimage festivals, by rising at midnight and rectifying the three watches mentioned above, which are the aspects of the three attributes, as mentioned above. Therefore, immediately in the morning, we continue this light of intellect through the threads of the tzitzit, which are the aspects of the thread of kindness mentioned above, drawn in the morning through Torah study at night, by breaking the night, which is the aspect of the three attributes mentioned above, and engaging in Torah study at night to continue the intellect from the Temple. Through this, we merit in the morning the thread of kindness, the aspect of the threads of the tzitzit, through which we receive the light of intellect from the three pilgrimage festivals, as mentioned above. The tzitzit represent the pilgrimage festivals, as it is written, "Three times in the year shall all your males appear." This is the aspect of "justice shall you pursue," which refers to the three pilgrimage festivals, when we go up to appear before the Lord. This is also the meaning of "clothe yourself in righteousness, and it will clothe you." This corresponds to the eight threads in each tzitzit, with each thread needing to be twisted. According to the teachings of our sages derived from the verse "with a twisted thread of blue," we find that each tzitzit has eight threads, representing the eight days of the pilgrimage festivals. For Passover consists of seven days, Shavuot one day, and the eight days of Sukkot are counted together, as our sages expounded regarding the festivals. Therefore, the essence of the tzitzit is the eight threads corresponding to the eight days of Sukkot, which includes the seven days of Passover and the day of Shavuot. Additionally, the eight days of Sukkot are the culmination of the festivals, corresponding to Jacob, who embodies all the patriarchs. In Sukkot, the illumination of all the pilgrimage festivals is completed, as it encompasses them all. Therefore, there are eight threads in the tzitzit, as mentioned.

Oth 3
The mention of tzitzit in the Torah portion is an allusion to the Exodus from Egypt, which is the essence of the three pilgrimage festivals, all of which commemorate the Exodus. The primary Exodus from Egypt occurred at midnight, representing the aspect of "at midnight, I will go out into the midst of Egypt." This signifies breaking through the three watches, which represent the three negative attributes that dominate during the darkness of night, symbolizing the exile of Egypt, which is the exile of the Sitra Achra, the forces of negativity, which overpower a person through these three attributes, encompassing all desires. By breaking through at midnight, we emerge from the exile of Egypt, breaking through these three attributes, as expressed in "at midnight, I will go out into the midst of Egypt." Thus, we merit the pilgrimage festivals, which serve as a remembrance of the Exodus from Egypt.

Through the tzitzit, we are adorned with garments that protect and guard us from these three attributes, which represent the blemish of clothing, as described in the verse "and they were naked and ashamed" during the exile in Egypt. When these three attributes are engaged in blemish, God forbid, representing the exile of Egypt, the soul is metaphorically exposed, God forbid, as described in "and they were naked and ashamed." In this state of exile, what garment shall one have for the skin, except for tzitzit and tefillin? As written in the Zohar, when one lies in exile, God forbid, referring to the blemish of these three attributes, it is said, "what garment shall one have for the skin in exile?" For then one is in a state of nakedness and shame. For these three attributes represent the blemish of honor, which is the aspect of clothing. As Rabbi Yochanan called the tzitzit "mantles of honor," as mentioned in the previous discourse. And the Name is the honor, as in "blessed be the Name of His glorious kingdom" and the aspect of "Give unto the Lord, O you sons of God, give unto the Lord glory and strength." These desires blemish, God forbid, the Name and the honor, for they are called "men of name," as mentioned. Because wealth is called honor, as written, "and who has made all this honor?" in the aspect of "the rich man has many friends." It is found that the root of wealth is in honor, as mentioned in the words of our Rabbi, may his memory be blessed, elsewhere. Therefore, through desires for wealth, they blemish honor, and similarly, desires for adultery blemish honor, for there is no shame except in a public place, and the essence of honor is through the observance of the covenant, as mentioned elsewhere. And desires for gluttony blemish honor in the aspect of "the king's table" of the King of Honor, as also mentioned elsewhere. All of this blemishes the garments, which represent honor, as mentioned, and therefore it is said in the exile of Egypt, which is in the aspect of honor, as mentioned, and therefore it is said in the exile of Egypt, which is in the aspect of the three desires, as mentioned, opposite to the three pilgrimage festivals, which are in the aspect of the Exodus from Egypt, as mentioned. Therefore it is said then, "and they were naked and ashamed," in the aspect of "what garment shall one have for the skin in exile?" as mentioned. And therefore in the morning, when the day shines, in the aspect of the light of knowledge of the three pilgrimage festivals, in the aspect of the Exodus from Egypt that shines every day, therefore then we merit holy garments, which are the garments of tzitzit, which cover the blemish of these desires, for they are the aspect of the light that emanates from the three pilgrimage festivals, as mentioned.

Oth 4
Through the three pilgrimage festivals that rectify the awe in the heart, by this, the angel who bestows prophecy is created, in the aspect of the angel who redeems me from all evil, and through this, we merit prayer, which is a matter of God, etc. See there. The three pilgrimage festivals that illuminate prayer are in the aspect of "three colors of the eye" and "bat ayin," for the three pilgrimage festivals correspond to the three patriarchs, which are in the aspect of "three colors of the eye," and prayer is in the aspect of the kingdom of David, which is on the fourth leg, which is in the aspect of "bat ayin," as mentioned. This is in itself the aspect of the redeeming angel that emanates from the three pilgrimage festivals, as mentioned, for the angel is the aspect of the Divine Presence, as our Rabbi, may his memory be blessed, said there at the end of the aforementioned article, that it is the aspect of the kingdom. Therefore, through this aspect of the angel, the main rectification of prayer, which is also the aspect of the kingdom, as mentioned, is accomplished, and this is the aspect of the fourth tzitzit, the aspect of "three colors of the eye" and "bat ayin," the aspect of "and you shall see it," as mentioned in the tzitzit, for the main illumination of the three pilgrimage festivals is to illuminate in "bat ayin" in the aspect of the kingdom, which is the aspect of the fourth, whose main ascent is in the three pilgrimage festivals, as our Rabbi said elsewhere. And this is the aspect of the fourth tzitzit, for through the three pilgrimage festivals, which are "three colors of the eye" that illuminate "bat ayin," through this, we have the four tzitzit, which are the aspect of the kingdom, the aspect of the fourth, as mentioned and as above.

Oth 5
Therefore, the main rectification of prayer is through tzitzit, for tzitzit emanates from the three pilgrimage festivals that illuminate "bat ayin" in the aspect of prayer, as mentioned. Therefore, through this specifically, we can grasp the throne of glory, as explained in the aforementioned discourse, for the "three colors of the eye" and "bat ayin," which are the aspect of the three pilgrimage festivals that rectify prayer, which is the aspect of the fourth tzitzit, as mentioned, are the aspect of the three patriarchs and David. They are the aspect of the four legs of the throne, as our Sages said. Therefore, through this, we grasp His throne of glory, as mentioned.

Oth 6
Tzitzit rectify three transgressions that nullify prayer, namely idolatry, sexual immorality, and bloodshed, as expounded by our Sages for their generation and for future generations. "Tam," innocence, from idolatry; "tam," innocence, from bloodshed. This corresponds to "and after your eyes," which refers to sexual immorality. Thus, tzitzit save from idolatry and sexual immorality. Additionally, tzitzit also save from bloodshed, as they rectify the garments from the bloodshed associated with damaged clothing. This is exemplified by Esau, who was associated with shedding blood, as interpreted by Rashi. Therefore, the blemish in tzitzit is also mentioned concerning the corners, "bloodstained," as cited by our Sages. This blemish in tzitzit is associated with the blemish in clothing, namely bloodshed, as in "why is your clothing red." Tzitzit rectify the garments, contrasting the red garment of Esau. Hence, tzitzit save from bloodshed. When wearing tzitzit, one does not transgress the commandment "do not hold in contempt any person," which is associated with bloodshed, as mentioned. This is in the aspect of "Who is honored? One who honors creatures." Therefore, when adorned with tzitzit, one is honored and certainly honors creatures, thereby avoiding holding others in contempt. Thus, tzitzit save from the three aforementioned transgressions, as they rectify prayer. Therefore, tzitzit are capable of healing, as hinted by our Sages in the verse regarding Joseph's coming. Through tzitzit, one merits prayer, which is the aspect of "the word of God." Through the word of God, one merits healing from Heaven, even through mundane means like bread and water, as in "bless your bread and water, and I will remove sickness." This applies to all who are ill. All of this is explained in the aforementioned discourse.

Oth 7
Therefore, through tzitzit, the light emanates from the three festivals to rectify the three attributes mentioned above, which is the aspect of the Exodus from Egypt. Through this, we merit prayer, speaking the word of God, and grasping the throne of His glory, the roots of the souls of Israel, which is the aspect of tzitzit, as mentioned. Then, when we merit grasping the throne of His glory, we can enact Rosh Hashanah, which is the day of judgment, to judge the entire world with mercy, tilting the scales of merit. This mirrors God's judgment with mercy, as He is the world's place, as elaborated in the discourse. This applies to everything above. This is primarily the essence of tzitzit, which rectify the garments to merit grasping the throne of glory, in order to judge the entire world with mercy, tilting the scales of merit, as mentioned. For garments judge a person in the aspect of "the Lord is a King of pride; He is clothed," as mentioned concerning Rosh Hashanah, the day when the Almighty sits on His throne to judge the world. As written there, "Your throne is established from of old." And as stated, this scripture is said concerning Rosh Hashanah, the day of judgment, when God dons the garments of His pride to judge the entire world, for garments are in the aspect of judgments, and they judge all the inhabitants of the world, as elucidated by our Sages elsewhere, in the aspect of "I will clothe her priests with salvation, and her devout shall sing aloud for joy." See there. According to the strictness of judgment, God forbid, concerning the aspect of garments, they could have deemed everyone unworthy, God forbid. Therefore, we need to rectify the garments through tzitzit, which are in the aspect of the throne of glory, as mentioned, so that through this, we become in the aspect of His place in the world. For whoever grasps the throne of glory is in the aspect of His place in the world, as elaborated in the discourse mentioned above. Then, they can judge everyone with mercy, tilting the scales of merit, in the aspect of "do not judge your neighbor until you come to his place," similar to how the Almighty, when adorned in the garments of His pride on Rosh Hashanah to judge the world, judges Israel with great mercy. For Rosh Hashanah is a great kindness, establishing a day of judgment on the New Moon when God Himself says, "Bring atonement upon Me," etc. See there. For He is the world's place, and the world is not His place, and He knows the place of each and every individual. Therefore, He judges all of Israel with great mercy, etc. See there. This is the aspect of tzitzit attached to garments. Through this, they grasp the throne of glory, as mentioned, and then they are in the aspect of His place in the world and can judge everyone with the scales of merit, similar to the Almighty, so to speak. For tzitzit are in the aspect of His place in the world because they depend on the four corners corresponding to the four winds of the world, meaning all four winds of the world, which encompass the entire world's place. They all emanate from the aspect of tzitzit, which are in the aspect of the throne of glory, as mentioned above, and this is the essence of tzitzit. They elevate, gather, and bind each individual's place to a higher place than the place which is His place in the world, as the root of the place of each and every individual is there. Through this, they judge everyone with the scales of merit because they know His place.

Oth 8
It is mentioned in the teachings of Rabbeinu zal (Rabbi Nachman) in the awe-inspiring story of the Seven Beggars, which is found in the book "Sippurim" (Tales), and is recounted there in the tale of the Fifth Beggar, who possessed minimal senses but held the majority. It is understood there somewhat that the aspect of "minimal holding the majority" is close to the realm above place, and there are several aspects regarding the concept of "minimal holding the majority" that are above one another.

Every aspect of "minimal holding the majority" is still within the realm of place, but it is somewhat close to the realm above place until there is an aspect of "minimal holding the majority," which is very close to the realm above place, to the extent that they completely emerge from the realm of place to the realm above place. And through this, they are able to ascend to the tree whose branches overshadow all the creatures created, etc., which is the tree standing entirely above the realm of place. Examine this remarkable and awe-inspiring matter carefully.

Tzitzit are in the aspect of "minimal holding the majority," elevating the individual from the realm of place to the realm of the Throne of Glory, the aspect of the place of the world, where everything is sweetened in mercy, as mentioned above. In the aspect of "I will bear you on eagles' wings and bring you to Me," the wings of eagles are the wings of the commandments, as it is said, "As an eagle stirs up its nest, hovers over its young," which we say before wrapping ourselves in the tzitzit. And through this, by the wings of eagles, wings of commandments, "I will bring you to Me," the Almighty brings them close to Him from the aspect of place to the aspect of the place of the world, the aspect above the place, for our sages of blessed memory expounded on this verse, "And I will bear you," etc., that this is said about the exodus from Egypt, on the day they came from Ra'amses to Sukkoth, which were one hundred and twenty miles, and they came in one day. And this is the aspect above place, which is the aspect of leaping over the earth, the aspect of "He encountered the place" as mentioned regarding Jacob, who passed over the place, and therefore encountered the place in one day, for Jacob was able to ascend to the aspect above place. This is the aspect of leaping over the earth, and this is the aspect of "I will bear you on eagles' wings and bring you," as mentioned above, that elevated them above place, and therefore they came in one day from Ra'amses to Sukkoth. And this was accomplished through the aspect of tzitzit, in the aspect of "I will bear you on eagles' wings and bring you," which are the wings of mitzvot, as mentioned above.

Oth 9
Therefore, tzitzit gathers the outcasts from the four corners of the earth, from all the places they were cast to, because each one of the outcasts was cast down to the place determined by his essence. For his essence led him to the aspect of "Do not judge your fellow until you have reached his place," as mentioned above. And the blessed God, who is the place of the world, knows the place of each and every one. He judges all favorably because He knows that their place caused their downfall. Then, when the blessed God desires to have mercy upon them with His abundant compassion, He elevates them from that place to the aspect above place, where everything is sweetened and rectified, as explained above. This is the aspect of repentance, for repentance precedes the world, as it is in the aspect above place, in the aspect of the Throne of Glory, which is the aspect of the place of the world, in the aspect of great repentance that reaches up to the Throne of Glory. For the place of each and every one causes their distancing from the blessed God, for the place is the aspect of the power of action, the power of limitation, from which the essence of their attachment stems, as is known.

And one who desires to draw near to the blessed God always needs to seek God in every place where He is found, and to bind and elevate the aspect of the place where He is found to the aspect above place, to the place of the world, namely, to the blessed God. Then one truly merits serving God. There is no place that can prevent us. And this is explained elsewhere in the words of our Rabbi, may his memory be for a blessing.

Even if someone falls into a place that is not good due to their sins, even if they fall to a low, dense, and very dirty place, God forbid, they still need to remember the blessed God, who is the place of the world, where there is a place for everyone. Therefore, there is no falling in the world at all, because even from there one can return to the blessed God, who is the place of the world, from all the places to which one was cast, through seeking God there, as mentioned in the name of the Baal Shem Tov, may his memory be for a blessing.

Therefore, tzitzit are in the aspect above place, the aspect of the Throne of Glory, the aspect of the place of the world. This means that tzitzit, in their essence, are in the aspect above place, as mentioned above. Therefore, even below, tzitzit are in the aspect of the minority holding the majority, as it is written: "And ten men from all the nations shall take hold of the corner of the garment of a Jewish man, saying, 'Let us go with you...'" (Zechariah 8:23). Our sages explain that in the future, seven hundred people will hold onto one corner of the tzitzit of the four corners. We find that this is in the aspect of the minority holding the majority, as specifically with the corner they can grasp seven hundred people, which is in the aspect of the minority holding the majority. Therefore, they will say, "Let us go with you," to draw near to God, because through tzitzit, which are in the aspect of the minority holding the majority, when we hold onto them, we can ascend from place to the aspect above place. Through this, we draw near to the blessed God, to the aspect of the place of the world, as mentioned above, in the aspect of "And I will bring you on the wings of eagles, and I will bring you to Me," as mentioned above.

Therefore, tzitzit gather the outcasts from the four corners of the earth, in the aspect of "And I will bring you to peace from the four corners." Then, we hold onto the tzitzit, because tzitzit, which are in the aspect of the Throne of Glory, the aspect of the place of the world, judge all favorably, even the outcasts greatly burdened by their sins. Then, they elevate and gather all the outcasts from their place to the aspect above place, to the aspect of the place of the world, where there is a place for each and every one, even for the outcasts. There, everything is sweetened and rectified, for there, everything is judged favorably, as mentioned above.

Oth 10
This is the aspect of the Exodus from Egypt, for then God raised them on the wings of eagles and brought them close to Him, meaning that He elevated them above place, for this is the essence of the Exodus from Egypt: to leave the narrow and constricted place, which is the ultimate constriction, where there is narrowness and constriction, because in the aspect above place, there is no narrowness or constriction at all. Only below, in the aspect of place, is where narrowness and constriction apply. Therefore, all afflictions are termed "sorrows" — may the Merciful One save us — because the essence of afflictions comes from the constriction, which is the aspect of place, where narrowness and constriction apply. From there, all afflictions come, for they all stem from constrictions, which are the aspect of judgments, as is known. Therefore, when one exits from the distress and afflictions, it is called "expansion," as it is said, "From the narrow place, I called out to God; He answered me with expansiveness" (Psalms 118:5). And as it says, "He answered me from the wide expanse" (Psalms 118:5), for the main salvation through the sweetening of judgment is the aspect of expanding the constriction. It is the aspect of exiting from the place, which is the aspect of constriction, to the aspect above place, where the aspect of expansion applies, for there is no narrowness or constriction there, in the aspect of place, since there is no place at all, only above place, as mentioned above.

And this is the aspect of the Exodus from Egypt, for Egypt is the nakedness of the earth, an exceedingly impure place. It turns out that this place of Egypt causes sin, and therefore it is called Egypt, for it is the aspect of constriction and narrowness, for any place that is farthest from holiness is more constricted in the aspect of place and more active in the aspect of deed. For the place where there is holiness is close to the aspect above place, to the aspect of the place of the world, which is God, blessed be He. And any place that is more densely populated is where there is more constriction and narrowness, for everything that is farthest from the place of the world is farthest from the aspect of the minority holding the majority. And it becomes more prevalent and dominant in the aspect of place and deed. There is where narrowness and constriction apply the most. And there, the grasp of the Other Side is strongest, for their hold is in the aspect of the boundary of place, which is the aspect of deed. There is where the main constriction and narrowness lie, as mentioned above. And this is the aspect of Egypt, which is an impure place, the nakedness of the earth, as mentioned above. Therefore, it is called by the name "Egypt," which means constriction and narrowness, as mentioned above. Therefore, when God took them out from Egypt, He raised them on the wings of eagles from Rameses to Succoth in one day, which is the aspect of elevating them above place, as mentioned above. For this is the essence of the Exodus from Egypt, because by raising them above place, they were able to leave the exile of Egypt, which is the most restricted place, with the utmost boundary and constriction, the stronghold of action, as mentioned above. And through this, they specifically drew closer to Him, blessed be He, in the aspect of "And I carried you on eagles' wings and brought you to Me." For the main approach to Him, blessed be He, is when we merit to exit from the aspect of place to the aspect of the throne of glory, to the aspect of His eternal abode, which is above place, where everything is sweetened and rectified, as mentioned above.

Oth 11
This is regarding the counting of the Omer, where we bring the Omer of barley immediately on the second day of Passover. Then, we count seven complete weeks of forty-nine days in order to emerge from the impurity of Egypt. For the waving of the Omer of barley encompasses all six directions, upwards and downwards, and the four cardinal directions, which constitute the entirety of the boundary of place. This is the aspect of elevating and binding the aspect of place to the six directions to God, blessed be He, in the aspect of above place to His eternal abode. For barley represents the constriction of all judgments, as mentioned in the writings, and this is the aspect of the Omer of barley, a term indicating measure and limitation, and this is the aspect of place, which is the aspect of constriction, as mentioned above.

Through the waving of the Omer of barley in all four directions in the Temple, we bind and elevate the place, the aspect of the six directions, and all constrictions to the aspect of above place. For this is the aspect of all the sacrificial acts in the Temple, as the Temple is in the aspect of holding the majority from above place, as our sages said, "They stood pressed together, and bowed down with ample space, and no one ever said to his fellow, 'It's crowded in Jerusalem.'" For the Land of Israel, Jerusalem, the Temple, and the Holy of Holies, where all ten holinesses reside, are most closely connected to the aspect of above place. Therefore, they are in the aspect of holding the majority from above place, and therefore there is no narrow space in Jerusalem, as mentioned above. And the Temple, the holiest place, was the most constricted in terms of holding the majority, as indicated by the pressing together of the worshippers, and even more so between the poles of the Ark. This is the aspect where a little bit holds the majority from above place, for all of Israel stood between the poles of the Ark, as our sages said regarding the verse "Draw near, and hear." And Rashi explained, "He narrowed them all between the poles of the Ark," indicating one of the places where the minority holds the majority.

Oth 12
Because the Foundation Stone in the Temple was the point from which the world was created, and from there the entire expanse of the world emanates. The point of the Foundation Stone represents the utmost elevation of the aspect where a little bit holds the majority, as at that point is contained the place of the entire world. For the Foundation Stone is adjacent to the aspect above place, from which the points of the Foundation Stone, the places of the world, emerge, symbolizing the aspect of the creation resting upon them.

Therefore, when Jacob went to Haran, he encountered that place, which is the location of the Foundation Stone, a place of the Holy of Holies, as our sages said that he had the vision of the ladder precisely there, indicating the aspect of above place, as mentioned above. And there were included in that place twelve stones in one stone, as when he lay down in that place, which is the aspect where a little bit holds the majority, we find that the Temple is in the aspect of above place, where a little bit holds the majority.

Therefore, in the Temple, there was a great Sanhedrin seated, judging the entire world. For they could judge the entire world favorably, as the Sanhedrin was commanded to do so, as it is written, "And the congregation shall deliver." Therefore, the main location of the judgment was in the Chamber of Hewn Stone, for there, in the Temple, they could ascend to the aspect of His eternal abode through the point of the Foundation Stone, as mentioned above. Through this, they could judge everything favorably, as mentioned above. Therefore, the Torah commands, "You shall not deviate from the word that they tell you," from that place. From that place specifically, for the place causes the selection, "the place that the Lord shall choose," for that place precisely, the Lord chose. For it is adjacent to the aspect above place, and there is the essence of judgment and justice. For no one is worthy to judge the world except one who can ascend and connect to the aspect of His eternal abode, where everything is judged favorably, as mentioned above. And this was precisely in the Temple, as mentioned above.

Oth 13
The essence of the sacrifices lies in the aspect of place, due to the lack of knowledge. Anyone with more knowledge is closer to the aspect above place, as elucidated by our Rabbi of blessed memory on the verse "I have begotten you today." Therefore, when a person sins, God forbid, they are overtaken by folly, as our sages said. Consequently, they fall more under the physical realm. Therefore, the rectification was in the Temple, where animals were brought for sacrifice, as animals represent the absence of knowledge. This is the aspect of place, and in the Temple, they would elevate the animal, representing the lack of knowledge, from the aspect of judgment and limitation in the aspect of place to the aspect above place, as in the Temple, one could ascend from the aspect of place to the aspect above place, as mentioned above.

Therefore, the Temple was higher than all the lands, as it is written, "Arise, and go up to the place." For the Temple is in the aspect of the world's place, in the aspect above place, and all the lands find their place there in the Temple, for they all emanate from there, from the point of the Foundation Stone, as mentioned above. For by the completeness of one's knowledge, which is the primary boundary of humanity, one can ascend to the aspect above place. This was the essence of the creation of the first man, who was created from the place of the Temple and was brought into the Garden of Eden in his lifetime. In the Garden of Eden stands the Tree of Life, which provides sustenance to all beneath its branches, as it is written, "And from its branches, they will dwell," indicating that this holy tree is in the aspect above place, and through it, one ascends from place to the aspect above place, as described in the aforementioned account. Therefore, all souls ascend to the Throne of Glory, which is in the aspect above place, as explained through the Tree of Life, as mentioned above. Adam, when he was created, had a high stature. He entered the Garden of Eden in his lifetime, and if he had not sinned, there would have been no death in the world, and he would have been able to ascend to the Throne of Glory, which is above place, during his lifetime, through the Tree of Life standing there in the Garden of Eden, as mentioned above. Hence, Adam was capable of ascending to the aspect above place, and this is the boundary of humanity, which is knowledge, as mentioned above.

Through his sin, Adam, honor be to him, diminished, and he was likened to beasts. He distanced himself from the Garden of Eden, fell from this knowledge, and then fell beneath place. This is the boundary of beasts, which is the absence of knowledge, which is the primary boundary of place, as mentioned above. From there, all sins arise, for place causes each one, as mentioned above. For each person must undergo trials and stand in tests in the place where they are. If they do not strengthen themselves to purify and sanctify their place and their level where they are, then they may fall into sin due to their place, as mentioned above. Therefore, the main rectification is through repentance, which reaches up to the Throne of Glory, which is in the aspect above place, as mentioned above. This is the aspect of the sacrificial offering of animals brought in the Temple, as through this, the animal, which represents the absence of knowledge, is elevated from the aspect of place to the aspect above place, to the place of the world, to God, blessed be He. This is the main rectification, as mentioned above.

For the essence of the sacrificial offering is to elevate from the aspect of the animal to the aspect of man, as it is stated, "If any one of you brings an offering to the Lord from the animals," as explained elsewhere, that is, to elevate from the aspect of place to the aspect above place, where everything is sweetened and atoned for, as mentioned above.

Oth 14
So when a person sins, God forbid, and falls beneath place, as mentioned above, then he has no place in the world at all, for the place becomes narrow for him, as it is written about Cain, "You have driven me out this day from the face of the earth, and I shall be hidden from Your presence," for he falls, God forbid, into the aspect of limitation, which is the aspect of place, and there he finds distress and constriction, like the exile of Egypt, which was a result of the sin of the first man. For his fall after sin, God forbid, is from one extreme to the other, for before the sin, he was in the aspect above place and was in the aspect of the place of the world. Therefore, all the places of the world were all with him. Now, after he sins and falls beneath place, he has no place in the world at all, for he falls into the aspect of distress and constriction, as mentioned above.

For man has no place in this world at all, and all the living creatures and animals, etc., all have a place for each and every one in this physical world. But man has no place at all in the world, for he is in the aspect above place, as mentioned above. And if he merits and stands on this level through his good deeds, then he is in the aspect of the place of the world, and the world is his place. Then all places are subservient to him, and all places long for him to be with them. For he can elevate all places to the aspect above place, which is the ultimate goal. But when a person sins, God forbid, then they all drive him away from their place, as it is written, "You have driven me out," for he has no place with them at all, as mentioned above. Only God, blessed be He, sustains man in the world through His mercy until he returns in repentance, which is the aspect above place, as mentioned above. For then he returns to his exalted state, as mentioned above. This is the meaning of what our sages said: "Did you not see the foxes of Chananya?" They live without trouble, and I, who was created to serve my Master, etc. But I ruined my deeds and neglected my sustenance, as mentioned above. That is to say, all the animals and birds have a place of dwelling and sustenance in the world without suffering, while man wanders about the world and experiences great distress. It is difficult for him to find a place of sustenance and dwelling in the world. All this is because I have ruined my deeds, etc., so through this, the place becomes narrow for him, as mentioned above.

Oth 15
This implies that the essence of the sacrifice in the Temple is that through it, we elevate and transcend from the realm of place to a realm beyond place, as mentioned above. This is exemplified in the waving of the Omer offering during the Festival of Passover in the Temple, as mentioned above. The Omer offering consists of barley, which represents the absence of intellect, symbolizing the concept of place. Barley represents all forms of limitation, which is essentially the concept of place, as mentioned above. Therefore, by waving the Omer offering in all directions in the Temple during the Omer offering ceremony along with the sacrifices being offered at that time, we elevate all aspects of place to a realm beyond place, as mentioned above. Consequently, this ritual specifically purifies us from the impurity of Egypt because the primary impurity of Egypt stemmed from the concept of place, as mentioned above. In Egypt, the concept of place represented the lowest and most materialistic level of existence, as mentioned above. Therefore, the place of Egypt itself is inherently impure, as mentioned above, and this is why Egypt is called "Mitzrayim," as mentioned above. By waving the Omer offering, we elevate all places to a realm beyond place, as mentioned above, and thereby cleanse ourselves from the impurity of Egypt that arises from the concept of place, as mentioned above. This is the essence of the counting of the Omer, as we count the days of the Omer to emerge from the impurity of Egypt through this process, as mentioned above. For all human actions are bound by time and place, and therein lies the primary hold of the "Other Side." However, God, so to speak, transcends both place and time. In His realm, which transcends both place and time, everything is good, and there is no influence of the "Other Side" at all, and everything is sweetened there, as mentioned above. This is what is meant by the verse, "If I ascend to heaven, You are there; if I make my bed in the depths, You are there." "If I rise on the wings of the dawn" etc. "Where can I go from your Spirit?" "Where can I flee from your presence?" etc. Namely King David, may he rest in peace, extolled the greatness of the Creator, saying that there is nowhere to escape or despair, God forbid, from the blessed name, as there is no place where the blessed name cannot be found, God forbid, for He is the eternal dwelling place, and all the places in the world are with Him. Therefore, in all places in the world and in all lower levels, He can be found, for the place in its entirety is from the blessed name, who is the eternal dwelling place and sustains all the places and levels in the world.

Then he mentioned the aspect of being above time and said, "Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be." This means that all the days that were created are one with Him, and this is "before one of them," meaning that all the days are one with Him. Because He is, as it were, above time, where everything is good and there is no impurity, and this is "before one of them." This is the day of Yom Kippur, for it is stated in the words of our sages in the new Aleph-Bet book that the day a person repents is above time, and so too, the day of Yom Kippur is above time. Therefore, "before one of them" refers to being above time, where all the days are one. This is the aspect of Yom Kippur, which is above time, as mentioned, for repentance is above place, in the aspect of the throne of glory, and above time, as mentioned.

Therefore, after the waving of the omer, which is the aspect of raising and connecting the aspect of place to the aspect of being above place, they begin to count the days. For above time, counting and enumeration are not relevant. Therefore, when God created the world, and then created time and place, He counted the days, as it is written, "And there was evening, and there was morning—the first day," and so on, for it is impossible for the creation of the world to be without time and place. This is the aspect of counting, for counting and enumeration are relevant there, for above time and place, everything is one.

Therefore, we count the days of the omer in order to elevate and connect the aspect of time, which is the aspect of counting and enumeration, to the aspect of being above time and above place. For judgment is only attached to its root, and therefore, by the omer of barley, which is the aspect of all contractions and limitations, the aspect of place, as mentioned, is elevated to the aspect of being above time. Therefore, we count the days of the omer, for the essence is the waving of the omer, which is the aspect of raising the place to its eternal place, as mentioned, for this is the essence of purifying the place. For the place is the strongest in terms of action, as mentioned, for time is more fleeting than place, for time is not graspable. Therefore, the essence is the place, which is the aspect of action, which causes one to sin, God forbid, when one does not merit to withstand the trial in one's place, as mentioned. Therefore, when we purify the aspect of the place by waving the omer, and thereby elevate to the aspect of being above place, automatically all the days are elevated and bound to the aspect of being above time. Therefore, we count the days of the omer, for the purification of the days, meaning to bind them to the aspect of being above time, is through the waving of the omer, by which they are bound to the eternal place, where the essence of rectification lies, as mentioned. For the essence is to purify the place by binding it to its eternal place, and so on, as mentioned. Therefore, the days are also elevated in this manner, as mentioned.

Oth 16
This is hinted at in the words of our Rabbi, may his memory be a blessing, in what he said about the verse "Your house is beautiful, O Lord, for length of days," that the name of God is His eternal place. And what diminished His presence in the Temple was only because there were beautiful things in the Temple, for the form of the Temple was like the form of the creation in Genesis and like the form of the Garden of Eden; through this, His holiness continued there. But the name of God is His eternal place, and therefore "for length of days," for through this, He can judge the world with mercy, and therefore He can make Rosh Hashanah a day of length and so on. See there, for Rosh Hashanah is a day of length, which is the aspect of being above time, as it is a day that is entirely long. Therefore, Rosh Hashanah is made for two days, one day being a day of length, which is the aspect of being above time, for on Rosh Hashanah, when He judges the world with mercy, for He is His eternal place and knows the place of each and every one, then He raises each one from their place of distress to the aspect of expansion, from the aspect of being constrained to the aspect of being above place, as I called out "Answer me in the expansiveness" which is said on Rosh Hashanah before the blowing of the shofar, for this is the essence of compassion, to expand for each one from their place of distress, which is the aspect of rising from place to being above place, and so on, as mentioned. And then it becomes a day of length, the aspect of being above time, for when we elevate the aspect of place above place, automatically time rises above time, for place is lower, as mentioned.

Oth 17
Therefore, we count the forty-nine days, which is the aspect of filling the deficiency of the moon, due to its blemish. This is represented by "And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold," which means seven times seven, forty-nine. For the blemish of the moon was because of the accusation that it's impossible for two kings to use one crown, and therefore it said to her, "Go and diminish yourself," as it's impossible for two kings to use one crown, indicating limitation and constraint of place, as if the place was too narrow to hold two kings with one crown, for above place, there's no constraint, as mentioned. And there is room for each one there, so it said to her, "Go and diminish yourself," for since you accuse and awaken the aspect of constriction of place, inevitably you will diminish, for in the aspect of place, there is a need for diminution, for there is distress and constraint there. But before the accusation, the two great luminaries were in the aspect of being above place, where both could be great, for there is no limitation of place there, as mentioned. And through the diminution of the moon, which is the aspect of the strengthening of the aspect of place from there the hold of the other side, and from there primarily the darkness of night, through the diminution of the moon, for before its diminution, night was like a bright day, and the darkness of night is primarily the blemish that holds onto the aspect of time, for this world, which is in time, is likened to night, and the World to Come, which is a day that is entirely long, above time, is likened to day. It's found that through the diminution of the moon, the hold of the other side, whose hold is in place and time, is extended. This means that awareness diminishes, as one does not understand how to elevate place and time to the aspect of being above place and time, as it was before the diminution when it was entirely unified. Therefore, during the days of the Omer, when the place and time are elevated and connected above, as mentioned, through this, they exit the impurity of Egypt. Then they fill the deficiency of the moon, and therefore we count forty-nine days, which is the aspect of filling the deficiency of the moon, and so on, as mentioned.

Oth 18
And this is the aspect of the seven Sabbaths, so that each day of the seven days of creation will be included in the Sabbath. For the Sabbath is in the aspect of being above time and above place, in the aspect of His blessing beyond all days and His sanctification beyond all times. The Sabbath is blessed and exalted above all days and times. Therefore, our sages expounded on the verse "And for Him alone" regarding the Sabbath, as mentioned in Rashi's commentary there, that it is in the aspect of being above time, as mentioned. Similarly, the Sabbath is in the aspect of being above place, and then all places are connected and elevated to the aspect of being above place, in the aspect of "Let no man go out of his place on the seventh day," for each person acquires his dwelling in the place where the Sabbath resides. For the place where one stands when the Sabbath arrives becomes sanctified with the holiness of the Sabbath, in the aspect of "For the place where you stand is holy ground," for the place becomes sanctified, elevated, and connected in the aspect of being above place. For on the Sabbath, all worlds ascend from their place upward, and this is the aspect of "Whoever delights in the Sabbath receives an inheritance without bounds," which is the aspect of being above place where there is no distress or constraint, as mentioned. This is the aspect of Jacob's inheritance, as it is said about him, "You shall spread out to the west, to the east," for he was above place in the aspect of "He encountered the place," as mentioned. And similarly, he was above time in the aspect of "He lodged there that night," for the sun set at an unusual time, which is the aspect of being above time, as our Rabbi mentioned elsewhere that Jacob was above time. And this is the aspect of the Sabbath, as mentioned.

Oth 19
And this is the aspect of the third meal of the Sabbath, which is at the time of Mincha, corresponding to the aspect of Jacob. Through this, we merit an inheritance without bounds, which is Jacob's inheritance, in the aspect of being above place, as mentioned. Therefore, it was the time of Moses' passing, peace be upon him. And then the secret of secrets is revealed, for Moses our teacher and our patriarch Jacob are one aspect, as written in the Holy Zohar. This is the aspect of the burial of Moses, peace be upon him, which was in the aspect of being above place, in the aspect of "And no man knows his burial place," for he is above place, as our sages said about Moses' burial: "To those above, it appears below; to those below, it appears above," which is the aspect of being above place. Therefore, his burial place was not known. Therefore, at that time, there is a great favor on the Sabbath at Mincha, for above place, the place of the world, there is great favor and great mercy, for everything is judged with mercy, as mentioned. Therefore, at that time, during the Sabbath at Mincha, when we say "And I make my prayer," etc., it is a time of great favor. At that time, we wrap ourselves in the tzitzit, for tzitzit are in the aspect of being above place, through which great favor is drawn, as mentioned. And this is the aspect of the tzitzit of wool, which hints at great mercy and great favor. This is the aspect of the white garment of the tallit, which the Holy One, blessed be He, wrapped Himself in and arranged before Moses the thirteen attributes of mercy. And this is the aspect of His garment, like snow-white wool and His head hair like clean wool, from which the lights of the tzitzit are drawn, as mentioned, which are the aspect of great mercy. For the tzitzit are in the aspect of the throne of glory, the place of the world, through which mercy and great favor are drawn, as mentioned. And this is the aspect of "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." They are the aspect of the blue thread. They whiten sins on Yom Kippur, for the tzitzit are in the aspect of the place of the world, and they judge everything with mercy, and through this, all sins are forgiven, as mentioned.

Oth 20
Therefore, at the beginning of Yom Kippur, we wrap ourselves in tzitzit immediately, for the essence of kindness and mercy of forgiveness of sins is through the tzitzit, where each place is present. And through this, everything is judged with mercy, and their sins are forgiven, as mentioned. And this is the aspect of the thirteen strands in the tzitzit, corresponding to the thirteen attributes of mercy, as mentioned. And this is the aspect of "Here is a place with Me" mentioned at the time when the Almighty desired to wrap Himself in the tzitzit to arrange before Moses the thirteen attributes of mercy. And from this verse, "Here is a place with Me," our sages learned that the Holy One, blessed be He, is the place of the world, and the world is not His place, for "this and that are intertwined." Because by virtue of being, so to speak, the place of the world, through this, all the attributes of mercy are drawn, as He knows the place of each and every one, as mentioned. And this is the aspect of wrapping oneself in tzitzit, which are in the aspect of the place of the world, as mentioned.

Oth 21
This is the aspect of the knots and windings of the tzitzit, to refute, break, and sweeten all the bonds of the Other Side, for the place, which is in the aspect of action, is a contraction of material substance, which is the aspect of a knot where the thing is bound and contracted so much that it becomes pure matter. Therefore, the term "knot" is related to the word "binding." As Rabbi Shimon interpreted this verse as a kind of matter, and Rashi explained it as a kind of knot, as mentioned. Because the matter, which is in the aspect of place, is in the aspect of a knot. And from there, from the aspect of place, which is the contraction aspect of the knot, all the bonds of the Other Side are drawn, so whoever is not guarded from them is caught, God forbid, in their bonds, which bind him every day, in the aspect of "they spread nets, traps," as wherever a person is caught, God forbid, in any sin or stumbling block, this is the aspect of a knot, in the aspect of prisoners of poverty and iron, and this is the aspect of prohibition, as all sins are called a prohibition in the sense of a knot, for by this, God forbid, they are bound like birds caught in a trap, and one needs to ask the Almighty to release them from their bonds. And this is the aspect of the knots and windings of the tzitzit, which have several double knots and windings upon windings, in order to refute, sweeten, and nullify through this all their knots and windings, for the tzitzit are in the aspect of the place of the world, and there are all the places of the world which are in the aspect of knots, the aspect of material, as mentioned. Therefore, everything is sweetened there, and similarly, anyone who is caught, God forbid, in any place, even in the lowest degree, there are several types of knots bound to him until it seems to him that it is impossible to leave there because of the multiplicity of knots that are tied and wrapped there very much. Nonetheless, through the tzitzit, which are the place of the world and where all the roots of all the knots in the world, which are in the aspect of place, the aspect of material, as mentioned. This is the aspect of the multiplication of knots and windings in the tzitzit. Therefore, everything is sweetened, all kinds of knots and windings of the Other Side in the world are sweetened and nullified by the windings and knots of the tzitzit, which are in the aspect of the place of the world. For judgment is nullified only at its root, as mentioned, and the tzitzit, therefore, are thirty-two windings, the aspect of the "ALEPH" lights emanating from the first three letters of the Divine Name, which are the aspect of the three fathers, the aspect of the three pilgrimage festivals, as mentioned, from which the tzitzit emanate, as mentioned. Because the "ALEPH" lights are the aspect of the sanctity of the Sabbath, contrary to the thirty-nine labors of the weekdays, which are the impurity of the serpent, as explained by our Rabbi, may his memory be blessed, elsewhere, for the thirty-nine labors are the aspect of the impurity of the serpent, from which all sins, which are the aspect of the bonds of the Other Side, are drawn, as mentioned. Because all thirty-nine labors are in the aspect of knots, for labor is the aspect of binding and contraction, in the aspect of "and you shall bind the wall together halfway," and the Sabbath is the aspect of above-place, as mentioned, and then all the thirty-nine labors, which are the aspect of knots, the aspect of contraction, the aspect of materiality of place, as mentioned, are nullified. Therefore, from the actual construction of the Tabernacle, we learn that there were all thirty-nine labors, for the thirty-nine labors that were in the Tabernacle were in the aspect of the "ALEPH" lights, as Rabbi wrote, may his memory be blessed, elsewhere. And through the thirty-nine labors of the Tabernacle, all the thirty-nine labors, which are the impurity of the serpent, the aspect of contractions, the aspect of place, were nullified, for the Tabernacle, which is the aspect of the house in the sanctuary, was the aspect of above-place, the aspect of the lesser holding the greater, as mentioned. For there in the Tabernacle was the Ark, which is the aspect of the lesser holding the greater, as mentioned. And this is the aspect of the thirty-two windings in the tzitzit, in order to nullify all their windings and knots through the thirty-two windings in the tzitzit, which are the aspect of the "ALEPH" lights, which are the aspect of the place of the world, as mentioned. This is the aspect of what our sages said, "A person should make bundles of bundles of mitzvot," for sins, God forbid, are the aspect of bundles and knots, and one needs to make, corresponding to them, bundles of mitzvot to refute their bonds through the bundles and knots of holiness. And this is the aspect of the windings and knots of the tzitzit, as mentioned.

Oth 22
And there are no fewer than three loops, for the essence of the connection to holiness is in the aspect of Jacob, which is the aspect of the triple thread that will not easily be severed. It includes all three patriarchs, which represent the three pilgrimage festivals, and it is in the aspect of a thick tree branch; there are no fewer than three thicknesses. This is the aspect of Sukkot, which is the third festival in the aspect of Jacob, when we take the four species, bind them together, and tie three of the species at once, representing the three patriarchs in the aspect of Jacob, as mentioned. They illuminate the etrog, which is the aspect of the beautiful daughter, through which the four species are fulfilled. This is the aspect of the four tzitzit, each containing three loops, as mentioned, and all together they ascend from the thirty-nine loops corresponding to the thirty-nine days of the Omer, which is the aspect of the completion of the moon, through which we elevate and bind together space and time upwards, as mentioned. This is the aspect of tzitzit, etc., as mentioned.

Oth 23
This is the aspect of the fringes of linen, for linen represents the aspect of judgments, akin to the Angel Gabriel clothed in garments of linen, which are linens. This corresponds to the aspect of Cain, who brought from the produce of the earth, which is the seed of flax, an inferior produce that is seen as a debt by everyone. Thus, flax represents the aspect of judging the scale of debt, the aspect of judgments. And through the commandment of tzitzit made of wool, which includes the thread of tekhelet, representing the aspect of the Throne of Glory, the place of the world, by this, the aspect of flax is also sweetened to judge everything in favor, as one knows the place of each, as mentioned above.

Oth 24
Pertaining to the above, tzitzit, is through the aspect of the three pilgrimage festivals, which radiate in the aspect of the angel, etc. Tzitzit represent the aspect of the angel, which is the aspect of creation, as mentioned, in the aspect of the encampment of the angel of the Lord surrounding His awe and rescuing them, which is the aspect of tzitzit that surround a person, as explained. For they are in the aspect of an angel created through awe, which is fulfilled through the three pilgrimage festivals, through which the essence of prayer's completeness is achieved, etc., as mentioned. This is the aspect of the beauty of tzitzit: one third is the knot and two thirds are the hanging strings, for there are three thirds in tzitzit corresponding to the three patriarchs, which represent the three pilgrimage festivals from which the tzitzit radiate, as mentioned. Therefore, one third is the knot and two thirds are the hanging strings, for the main connections and wraps, which are the hanging strings, are in the aspect of Jacob, as mentioned, who is the third generation from the patriarchs, etc. For the essence of the connection to holiness is in the aspect of three, in the aspect of a thick tree branch, etc., as mentioned.

Oth 25
And linen and barley are parched, as barley ripens, etc. Flax and barley are of the same aspect, the aspect of judgments, as mentioned, in the aspect of place, for the essence of the physical place is the aspect of contractions and judgments, as mentioned. Therefore, linen and barley are parched; this is the aspect of judgments, as mentioned, the aspect of contractions, the aspect of place, as mentioned, for the essence of the place comes from the hitting of the lights, one against the other, as is known and as cited in writings, as mentioned. This is the aspect of parching, the aspect of the hitting of the lights, which is the aspect of the Divine Name in the hitting that ascends from place, as is known, the aspect of contractions and judgments, as mentioned. Thus, flax and barley are in the aspect of place, etc., as mentioned. And by the waving of the Omer, barley, and by the counting of the Omer, through this, we elevate the aspect of place and time to its root, from the place upwards, from time upwards, and there everything is sweetened, etc., as mentioned, until we merit, through this, the fiftieth day, which is the festival of Shavuot, the time of the giving of our Torah, when Israel is elevated above the angels through receiving the cherished Torah, which was not given to the angels but to us, as it is written, "What is man that You remember him, and the son of man that You visit him?" And then we grasp ourselves in the aspect of the Throne of Glory, the roots of the souls, the place of the world, which is the aspect of the fiftieth day, the aspect of fifty gates of understanding, the aspect of the jubilee of the world to come, which is the aspect of the mother of understanding and the nurturing mother on her throne. And then on Shavuot, we ascend to the chamber of the uppermost, as is known, for then we illuminate thirteen attributes of the Torah, which are the aspect of the thirteen attributes of mercy, as is known, from which the light of the tzitzit emanates, through which we grasp the Throne of Glory, and we have the power to stand in this rulership over the angels, as we merit on Shavuot through the receiving of the Torah. And through the commandment of tzitzit, which has four corners representing the aspect of hairs, the aspect of the hair of the head, like a well-groomed omer, in the aspect of the Throne of Glory, the aspect of techelet, etc., as mentioned, through this, the aspect of judgments, which are held in the garments in the aspect of linen, are sweetened. For they ascend and are bound to the place of the world, which is the aspect of the Throne of Glory, through which everything is sweetened, etc., as mentioned, and as cited. Thus, on Shavuot, when the aspect of the barley omer is sweetened in completeness, and similarly, then, the essence of the extension of the light of the tzitzit, which is the essence of the entire Torah's existence, as mentioned, is sweetened. It is found that then, the flax and barley are sweetened, indicating all the laws held in time and place, which are the aspect of contractions. For through Shavuot, which is the receiving of the Torah, the aspect of tzitzit, through this, we merit the aspect beyond place and beyond time, as mentioned. For from the verse "flax and barley" mentioned above, it alludes to the mitzvah of the omer of barley, as our sages interpreted from this verse that the omer comes from barley. It is said here "scorched in fire," etc., and it is said later, "for barley ripens," etc.

Oth 26
Pertaining to the above, the filling of the lunar deficiency is the aspect of rectifying the place, to elevate the aspect of place to a level beyond place, etc., as mentioned. And what is written there in the Torah above is that the blessed Name, which is the place of the world and knows the place of each and every one, therefore established in His mercy the Day of Judgment of Rosh Hashanah on the New Moon, which is the rectification of the lunar deficiency, etc. See there carefully, for it is precise on Rosh Chodesh, when the blessed Name regrets diminishing the moon, and through this, the rectification for the lunar deficiency extends every Rosh Chodesh. The rectification of the lunar deficiency is the aspect of rectifying the place to ascend beyond place, as mentioned. It is found that on Rosh Chodesh, which is the rectification of the lunar deficiency, the blessed Name shines with the aspect beyond place, which is the aspect of repentance, the rectification for all sins, etc., as mentioned extensively. Therefore, it is a great kindness that He established the Day of Judgment on Rosh Chodesh during the time of rectifying the lunar deficiency, for then the aspect beyond place shines, as mentioned, and through this, the essence of rectification, as mentioned. For through this, the blessed Name judges everything with mercy according to His place, in the aspect of "do not judge your fellow until you reach his place," and as mentioned, for He is the blessed One, His place is the place of the world, etc., for even the rectification of the lunar deficiency is through the aspect beyond place, as mentioned.

=Halakhah 4=

Oth 1
Pertaining to the fact that we do the Ishmaelite wrapping, it is according to the discourse "And I saw a golden lamp." It is elucidated there, which explains that tzitzit represent the aspect of the living spirit drawn through sighing. This corresponds to the merchant Ishmael, for "the Lord has heard your affliction," from which emerge the outcomes of the living spirit, the aspect of the four tzitzit, representing the merchant who surrounds, surrounds, and goes, as explained there. Therefore, one needs to wrap oneself in tzitzit specifically like the Ishmaelites, for tzitzit represent the living spirit, which is the aspect of the merchant Ishmael, as mentioned. Thus, Joseph was sold to the Ishmaelites, for Joseph represents the aspect of tzitzit, as elucidated in the verse "Behold, your son Joseph is coming to you," which is the secret of tzitzit. Hence, one needs to separate the threads, for tzitzit represent the living spirit drawn from the four winds, from which the four foundations are derived, and from them, the grasp of all attributes. For there, all the wicked are grasped in the evil of the attributes. Through the sanctity of the mitzvah of tzitzit, we merit the root of the four foundations in holiness, which are the four letters of the Tetragrammaton, and we separate the evil from the four foundations. Through this, we humble the wicked to the ground, as explained there in the aforementioned discourse. This is the aspect of separating the threads of the tzitzit so that all workers of iniquity, all the wicked who cling to the evil of the four foundations, who represent the aspect of Esau, the man of the field, as written there, may be separated. This is what the sages meant when they said that they need to be separated, for the tzitzit are the ornament of the Aramean, and Rashi explains it as the hair of idolaters, for tzitzit represent hair and subdue Esau, the man of the field, who is entirely like a hairy garment, like a tallit, as written there. Therefore, by separating the tzitzit, for "tzitzit of an Aramean," we separate the grasp of Esau, the man of the field, whose grasp is in the hair, as mentioned. From there stems the grasp of all the wicked, for through the tzitzit, the wicked are separated and fall in the manner of "Behold, your enemies will perish; all evildoers will be scattered," in the aspect of humbling the wicked to the ground, the acronym for which is "Aramean," as written there in the aforementioned discourse. See there.

=Halakhah 5=

Oth 1
The concept of tzitzit, according to the Torah, is discussed in Likutei Tanya, Chapter 8. There it explains comprehensively the entirety of the Torah, from its beginning to its end. This is the aspect of tzitzit because tzitzit represent the thread of kindness, which is interwoven and spun from the right emanations upon which the song of kindness will resonate in the future. This is the voice that irrigates the garden, where all fragrances and scents arise. Through this voice, the examiner can prove Israel's innocence without blemishing them. On the contrary, he adds and imparts a good scent to their souls through his rebuke in this voice. This is the essence of Moses' rebuke when he admonished them regarding the incident of the Golden Calf, through which he added and imparted a good scent to them. Concerning the descent of his aroma, it does not merely say "descended," but rather "and he gave," as explained there. All of this should be understood well, and from this thread of kindness emanates the light of the holy tzitzit threads. For all the tzitzit threads, collectively ascend to the right emanations, as explained, for they are thirty-two threads, each doubled, as they need to be interwoven, totaling sixty-four, the numerical value of "chesed," which is interwoven and spun from the right emanations upon which the song of future kindness will resonate, as explained in the aforementioned Torah discourse. Tzitzit represent rebuke, admonishing the person to uphold the commandments of the blessed One and not to follow the desires of his heart and eyes, as it is written in the commandment of tzitzit: "And you shall see it and remember all the commandments of the Lord and perform them, and you shall not wander after your hearts and after your eyes, etc." And as our Sages said, "Since tekhelet resembles the sea, and the sea resembles the sky, and the sky resembles the Throne of Glory, etc.," it turns out that tzitzit were given to remind and admonish the person not to follow his heart and eyes, but only to fulfill all the commandments of the Lord, as explained above. For the tzitzit threads are in the aspect of the thread of kindness mentioned above, which is the aspect of the rebuking voice. Through this, one can indeed admonish and add a good scent to the souls, as explained above.

Oth 2
Indeed, tzitzit are likened to the harp of David, as elucidated in the Zohar and in the Tikkunei Zohar, Tikkun Yud. This corresponds to the aspect of "from the edge of the earth we have heard songs," as explained in the teachings of our Rabbi of blessed memory. Specifically, "from the edge of the earth" refers to the tzitzit's corners, which are precisely the wings of the tzitzit. From there emanate all the melodies and songs, representing the concept of "songs we have heard." The tzitzit threads represent the thread of kindness mentioned earlier, upon which the aforementioned song resonates. From there, all melodies and songs emanate, including those of the present time. They all derive from the same song, which is the song of the future that will resonate on the thread of the right emanations mentioned earlier, representing the thread of the tzitzit, as explained.

Oth 3
The aspect of techelet in tzitzit corresponds to the throne of judgment, as written in the Holy Zohar and in Tikkunei Zohar, Tikkun Yud. This corresponds to the aspect of prayer in the realm of judgment of the Baal Koach, as explained thoroughly in the aforementioned teachings. This is the aspect of techelet in tzitzit, which is the throne of judgment in the realm of prayer and judgment. From there emanates the essence of tzitzit, which represents the thread of kindness mentioned earlier. This is the aspect of strength and glory of her clothing, and she will laugh on the last day. Strength and glory of her clothing refer to tzitzit, which are drawn forth through prayer in the realm of judgment, referred to as the staff of strength. Through this, His honor and glory will be magnified, as written there. This is the strength and glory of her clothing, namely tzitzit, through which she will laugh on the last day, alluding to the melody that will resonate in the future on the last day when our mouths and tongues will be filled with laughter and joy, as explained. This melody is the aspect of tzitzit. Therefore, through tzitzit, representing strength and glory of her clothing, she will laugh on the last day, as she will merit the song of the future, which is the aspect of laughter and joy, the aspect of "then our mouths will be filled with laughter," as explained. This is the aspect of "Hashem is a king of pride; Hashem has worn and girded Himself with strength." Girded with strength refers to tzitzit, drawn forth through the staff of strength, as mentioned. The essence of this garment of light will be revealed in the future when His kingdom is revealed, in the aspect of "Hashem is a king of pride; Hashem has worn and girded Himself with strength." For then, in His future kingdom, this song, which is the aspect of girded with strength, the aspect of tzitzit, the aspect of the thread of kindness mentioned earlier, will resonate, as explained.

Oth 4
The essence of tzitzit is to rectify the garments. Because the root of tzitzit, which is the aspect of the aforementioned melody, the aspect of the thread of kindness mentioned earlier, emanates from the realm of prayer in the realm of judgment mentioned earlier. Through this, we merit the spirit of prophecy, and by this, we rectify and clarify the imagination. Through this, we achieve complete faith, and through faith, the renewal of the world is revealed, for the renewal of the world cannot be understood with intellect alone, but only through faith. And through faith, the renewal of the world will come in the future, and then this melody, which is the song of wonders, which is the aspect of the thread of kindness mentioned earlier, the root of tzitzit as mentioned, will resonate. Therefore, through this thread, which is the threads of the tzitzit drawn forth from the root through the clarification and rectification of the imagination, we rectify the garments and clothing, for all garments and clothing emanate from the realm of the imagination, which is the aspect of the clothing of intellect. Just as a person can mimic another person by changing their clothes until they mistake him and do not recognize him, so too, through the imagination, they can mistake and change the intellect, turning the intellect from reasoning the truth to reasoning falsehood until the essence of true intellect is not recognized. For when the imagination is not clarified, it veils and obscures the intellect, until the essence of true intellect is not recognized, for the imagination is the clothing of intellect as mentioned. Therefore, one must exert great effort to clarify the imagination, for the essence of perfect holy faith is through the clarification of the imagination, as explained thoroughly in the aforementioned teachings. Therefore, one must strive greatly to seek and ask of the blessed Name to merit drawing close to a true righteous individual who possesses the aspect of the Holy Spirit, so that through him, one may merit complete faith, which is the foundation of everything, for the essence of clarifying the imagination through which one merits complete faith is through the aspect of the Holy Spirit, the spirit of prophecy, as written there. See there for more details. All of this emanates from the realm of prayer in the realm of judgment of the Baal Koach, as written there. And when we merit the clarification of the imagination, through which we merit faith, through this, we merit the song of the aforementioned kindness, from which tzitzit emanate, as mentioned. Therefore, we hang tzitzit on garments to rectify the garments, for the garments are in the realm of the power of imagination, which is the clothing of intellect, as mentioned.

Oth 5
As elucidated at the end of the aforementioned Torah portion on the verse "For our festivals," all the descriptions and praises with which we extol and honor the blessed One are in the realm of imagination. For in the innermost aspect of intellect, He, may He be exalted, is elevated and transcends all descriptions and praises. The essence of all praises and descriptions is merely in the realm of imagination. And all the descriptions and praises that are in the realm of imagination are in the aspect of the garments of the King. It is the aspect of splendor and majestic attire. All the descriptions and praises that extol, honor, glorify, and magnify His name, may He be blessed, constitute the aspect of splendor and majestic attire. For Rabbi Yochanan called the maidservants of the queen "Machbidos," indicating that garments are the aspect of honor. That is, they are the aspect of honor, majesty, and praise that honor, extol, and glorify His blessed name with praises and descriptions. All this is in the realm of the power of imagination. All this is in the aspect of attire, which is called honor, as mentioned. Therefore, through the praises and descriptions that are in the realm of imagination, all the worlds are elevated. For the entirety of all the worlds is in the aspect of attire, the aspect of the attire of intellect, as mentioned. And all physical garments emanate from the realm of imagination, which is the attire of intellect, as mentioned. Therefore, through the light of tzitzit drawn forth from the aspect of the true righteous individual who possesses great spiritual power, through his prayer in the realm of judgment, clarifying the imagination, one merits the aforementioned song of kindness, from which the root of tzitzit emanates. Therefore, through these tzitzit, we rectify the garments drawn forth from the realm of imagination, so that we may merit to clarify within ourselves the aspect of the power of imagination, which is the aspect of garments, so that we may merit complete faith, so that we may merit to believe in His uniqueness and unity, blessed be He, and in the renewal of the world, etc., for this is the foundation of everything, as explained elsewhere in the teachings of our Rabbi, may his memory be for a blessing, that tzitzit are conducive to faith. See there for more details. And it is also explained in Tikkunim, Tikkun Yud Hey, "Kesharim," "to receive Shema Yisrael," to receive the right side of David's harp, etc. Therefore, they established the section of tzitzit in the reading of the Shema, and therefore we take the tzitzit at the time of the Shema reading because tzitzit rectify the garments, rectify the imagination. They are the aspect of faith, for the essence of perfect faith is through clarifying the imagination, as mentioned. Therefore, the entire Torah is dependent on tzitzit, as it is written, "And you shall see it and remember all the commandments of the Lord," etc. For the essence of the observance of the entire Torah depends on faith, which is the foundation of everything, as it is written, "All Your commandments are faith," and as our sages said, "The righteous shall live by his faith."

Oth 6
Therefore, the main beginning of accepting the yoke of Torah and mitzvot is through tzitzit. When we start educating a child in mitzvot, the first mitzvah with which we initiate him is the mitzvah of tzitzit. Likewise, every day in the morning, when we rise from our sleep, the first mitzvah we fulfill is tzitzit. For tzitzit is the aspect of rectification and clarification of the imagination, which is the aspect of rectifying the garments. Through this, the holy faith is clarified, which is the foundation and root of all Torah and mitzvot, as mentioned. For every day in the morning, the light of tzitzit emanates, which is the aspect of the thread of the aforementioned kindness, which is the aspect of declaring Your kindness in the morning and Your faithfulness at night, as explained in the aforementioned Torah portion. All this is drawn forth through prayer in the realm of judgment of the one with power, as mentioned. This is the aspect of midnight vigil to mourn for the destruction of the Holy Temple and to strive to engage in Torah study. For the midnight vigil to mourn for the destruction of the Holy Temple is the aspect of prayer in the realm of the aforementioned judgment of the one with power. For those who rise at midnight are called the mighty ones who perform His bidding, etc., for the essence of awakening from sleep at midnight is drawn forth from the aspect of might, which is the aspect of the voice of the harp that is called "man," which emanates from the north wind, as is known. For all this is drawn forth from prayer in the realm of judgment of the one with power, through which one merits the aforementioned song. Therefore, at midnight, illumination emanates from the voice of this song, drawn forth from prayer in the realm of judgment, which is the aspect of David's harp playing by itself at midnight through the northern wind blowing within it. For the northern wind is the aspect of might, from which David's harp plays by itself. For the essence of David's harp's song emanates from the aforementioned song, which is drawn forth from prayer in the realm of judgment, which is the aspect of the northern wind, as mentioned. Therefore, through this, people awaken from their sleep at midnight. For this song emanates from the rectification and clarification of the imagination, which is the aspect of sleep, and therefore it has the power to awaken and arouse from sleep. For the main overcoming of sleep is only due to the imagination, which is not purified and clarified as it should be. But one who merits clarifying the imagination properly does not need to indulge in much sleep, and even their little sleep is of great holiness. Therefore, through David's harp playing by itself through the northern wind, as mentioned, all this is the aspect of clarification of the imagination. Through this, they awaken from sleep, for through the clarification of the imagination, sleep is nullified, and then they arise from their sleep and mourn for the destruction of the Holy Temple. Through the lamentations for the destruction of the Holy Temple, they receive strength from the prayer of the one with power, which is in the realm of judgment. For the lamentations for the destruction of the Holy Temple are the aspect of prayer in the realm of judgment, for mourning and lamentations are in the realm of judgment, as is known. And all the expressions of lamentations are in the manner of dispute and complaints supposedly about how much we have been struck and our Temple destroyed, and we were exiled among the idolaters, etc., as we say there, "Where is Your zeal and might? Why do You hold back Your hand?" "You have rejected Judah," "Why have You struck us?" "Why do You forget us forever?" "Remember, O Lord, what has befallen us," and many similar expressions, all these expressions are in the aspect of prayer in the realm of judgment, which is the aspect of the prayer of Pinchas who made amends with his Creator, as written in the aforementioned Torah portion. For we need to mourn for the destruction of the Holy Temple, and the destruction of the Holy Temple is the aspect of blemish and destruction of the intellect. For whoever possesses such an intellect, the Temple would be built in their days, as our sages said, as mentioned many times in the words of our Rabbi, may his memory be a blessing. For the partitions of the Holy Temple are the aspect of partitions of the intellect, the aspect of spread out partitions of the intellect that protect against the urges of adultery. And due to our many sins, the Sitra Achra prevailed, as the serpent was cunning, etc., until it caused the destruction of the Holy Temple, which is the blemish of the intellect. Therefore, we need the prayer of the one with power, which is in the realm of judgment. Therefore, we need to rise at midnight to mourn and lament for the destruction of the Holy Temple, for the lamentations are in the aspect of prayer in the realm of judgment. In order to receive from the prayer of the one with power, which is in the realm of judgment, to remove all the vitality swallowed by the Sitra Achra, in the aspect of the strength of swallowing and vomiting, to rectify the intellect, and then engage in Torah, for the Torah is the aspect of prophetic spirit, for the entirety of the Torah is included in the Ten Commandments, which are the aspect of the ten levels of prophecy, as written there. For through the prayer in the realm of judgment mentioned above, one merits the aspect of prophetic spirit, which is the aspect of engaging in Torah study after midnight. All this is in order to clarify the imagination, as mentioned above. Therefore, it is a great matter to engage in Torah study at night, specifically, as our sages said, "A person does not attain the crown of Torah except through studying at night," and as it is written, "Arise, shout in the night." For the essence of Torah study is for the clarification of the imagination, for the Torah is the aspect of the Ten Commandments, the aspect of prophetic spirit, through which we clarify the imagination, as mentioned. Therefore, the essence of Torah study is at night, for night is the aspect of imagination, which is the aspect of sleep. Then we need to clarify the imagination through Torah study, which is the aspect of prophetic spirit, as mentioned above, and the essence is after midnight when David's harp is aroused by the northern wind, which is the aspect of the aforementioned song, which is drawn forth through the prayer in the realm of judgment, as mentioned above. For this is the essence of the clarification of the imagination, as mentioned above. Therefore, that is the time to engage in Torah study, in order to clarify the imagination, in order to merit complete faith, the aspect of "Your faithfulness at night," as mentioned above. Through this, we merit that the thread of kindness continues, in the aspect of declaring Your faithfulness in the morning and Your faithfulness at night, as written there. And now, what do our sages advise when they said, "Whoever engages in Torah study at night, a thread of kindness is drawn upon him during the day," as it is said, "By day the Lord commands His steadfast love, and at night His song is with me." For through engaging in Torah study at night, which is the aspect of prophetic spirit, which is the entirety of the Torah, as mentioned above, through this, the imagination is clarified, which is the clarification of faith, through which we merit the aforementioned song, which is the aspect of the thread of kindness, upon which this song plays, as mentioned above. This is the aspect of the thread of kindness that the righteous are granted, as written there. And this is the thread of kindness that continues during the day through engaging in Torah study at night, which is the aspect of the light of the threads of the tzitzit, which are the rectification of the garments, which are the aspect of the imagination, i.e., the clarification of the imagination, which is the foundation of the entire Torah, as mentioned above.

Oth 7
For the entire Torah is encompassed in the aspect of garments, as it is written, "At all times let your garments be white," which refers to the general observance of the Torah and its commandments that through this one merits the aspect of white garments, the aspect of the Rabbinic garment, which is the attire of the soul that each person merits in the World to Come according to the Torah and commandments that they observed as part of the chosen people in this world. And the essence of the rectification of the garments is through tzitzit, as our sages said, "At all times let your garments be white," referring to tzitzit, for tzitzit is the general observance of the Torah and its commandments, which are the aspect of white garments, as it is written, "So that you shall remember and do." For through tzitzit, which are the aspect of the thread of kindness mentioned above, through this, the person is influenced by the aspect of the rebuke of the one who proves the truth, and through this, the person emits a good scent in the souls, that even when they rebuke them for the sins they committed, it does not arouse the foul scent of the sins. On the contrary, the person merits through the sound of his rebuke that even the sins will be transformed into merits and will add a good scent to the souls, in the aspect of "Nathaniel gives his scent," it is not said "abandoned" but "gave," as mentioned above. And this is the aspect of tzitzit that is the aspect of the aforementioned rebuke, in the aspect of "And you shall see it and remember," and not turn astray, for the tzitzit rebuke the person to perform the commandments of the Lord and not to stray after the desires of his heart. However, through the power of the Other Side, sometimes one can fall more, God forbid, for they can arouse through this the foul scent of the evil deeds they have done, and through this, the soul weakens further, as explained at the beginning of the aforementioned Torah. And likewise, we see empirically that sometimes when a person rebukes themselves and begins to recount their evil deeds, it is then common for them to fall even more, for their mind weakens greatly, and there are some who have fallen greatly because of this. And all this stems from the aspect of rebuke, which is not done properly, weakening the power of the soul, by arousing the foul scent of sins, as explained there. Therefore, no one can rebuke themselves, and certainly not others, except when they connect themselves to the true righteous of the generation, who are in the aspect of Moses, who can rebuke with the voice of the rebuke of Moses, which is the voice of the aforementioned song. Therefore, by this, they add and emit a good scent in the souls, as mentioned above. For the essence of rebuke needs to be in the aspect of the song of the aforementioned kindness, that is, to incline towards kindness, which is the aspect of praising the God of Israel, as stated in the words of our Rabbi. May his memory be for a blessing. Observe there the entire matter, that a person needs to find within themselves some merit and good point, and likewise in their fellow, the aspect of "And there is yet a little while, and the wicked will not be" and so forth, for through this, one enters truly with merit and can merit repentance. Therefore, anyone who wishes to rebuke even themselves needs to be very careful not to cause themselves, God forbid, to fall further through their rebuke, weakening their mind and soul, by only meriting their evil deeds until they can fall completely, God forbid. Therefore, one needs to be careful to incline towards kindness, to search within themselves in any way for some good points, and the rebuke should be in the manner of kindness, to strengthen oneself in the blessed Name and to trust in His tremendous mercies that he has such kindness that even all their evil deeds can be transformed into merits, even if they have transgressed greatly for many, many days and years. Nevertheless, the kindness of the Lord will not be exhausted, nor will His mercies come to an end forever, for with the Lord is kindness and much with Him is redemption, and so forth. And the general rule is that the essence of the rebuke should be in a way that strengthens oneself to awaken to the Blessed Name, to draw closer to Him, blessed be He, from now on, and not to deteriorate further through their rebuke, causing, God forbid, further downfall, which stems from the weakening of their soul, as mentioned above. And such rebuke is only achieved through the righteous of the generation, who are in the aspect of Moses, who merit the aspect of the song of the aforementioned kindness, as mentioned above. And this is the aspect of the holy tzitzit that the Lord, blessed be He, granted us, in order to remember His commandments and so that we do not stray after our hearts, and so forth, which is the aspect of rebuke, as mentioned above. Through the tzitzit, which is the aspect of the thread of the aforementioned kindness, through this, we merit the aspect of rebuke of the true righteous individuals who are in the aspect of Moses. Through their rebuke, they emit a good scent in the souls, in the manner of the scent of the sacrifices, even the evil deeds are transformed into merits and emit a good scent, as mentioned above. And the essence of the Torah and commandments is primarily expressed through the garments, which are the aspect of the clothing of the soul, the aspect of "rabbinic garments." Therefore, through transgressions, God forbid, the garments become soiled, God forbid, and these soiled garments are the aspect of the foul scent of the evil deeds, as the scent permeates the garments specifically, for according to a person's actions, so are their garments, whether for good or the opposite. And the essence is the scent mentioned above, that through evil deeds, God forbid, their clothing emits a foul scent, the aspect of soiled garments, as mentioned above. Conversely, through the mitzvah of tzitzit, which is the rectification of the garments, through this, we merit the aspect of the appropriate rebuke mentioned above, that through this, the garments and clothing emit a good scent, the aspect of "Your garments are fragrant with myrrh," specifically as mentioned above. This is what our sages expounded: "The scent of your commandments" depends on the garments, such as tzitzit, and so forth, for tzitzit are the aspect of the good rebuke mentioned above, that through this, a good scent is emitted. And the essence of the scent in the garments, which are made according to one's actions, is specifically through the aspect of tzitzit, which is the primary rectification of the garments. Through this, indeed, all the garments emit a good scent, for tzitzit are the aspect of the thread of the aforementioned kindness, through which sins are transformed into merits, and we merit the aspect of the scent of the sacrifices, as mentioned above. This is like the thread of wool that would whiten the sins of Israel on Yom Kippur, as our sages said. "Thread" specifically, for it is the aspect of the threads of the tzitzit, the aspect of the thread of the aforementioned kindness, through which sins are transformed into merits, in the manner of the scent of the sacrifices, as mentioned above. "And let us argue together," says the Lord; "though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool." From there, our sages learned that they would tie a thread on Yom Kippur, and so forth. This is precisely "let us argue together." And "let us argue" is the aspect of rebuke, for only the blessed God can rebuke us with compassion, for He rebukes us in the manner of the rebuke of Moses mentioned above, through which we merit complete repentance, to the point that sins are transformed into merits, in the aspect of the thread of the aforementioned kindness, which is the aspect of "though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool," which is the aspect of the threads of the tzitzit as mentioned above. And similarly, the righteous who adhere to His attributes, and know the kindnesses of the blessed God, they alone can rebuke, for they rebuke in the aspect of the aforementioned rebuke, through which they emit a good scent, as mentioned above.

Oth 8
And this is what our sages taught: it teaches that the Holy One, blessed be He, wrapped Himself like a prayer leader and recited before Moses the thirteen attributes of mercy, and so forth. For the thirteen attributes of mercy that the blessed God revealed to Moses after the sin of the golden calf, this is the aspect of the revelation to him by the blessed God of His ways of goodness, His abundant mercies, and His kindnesses, through which He forgives sins with His mercies and kindnesses, in the aspect of bearing sin and transgression, and so forth. Therefore, He revealed to him being wrapped in tzitzit, for the thread of the tzitzit is the aspect of the thread of the aforementioned kindness, through which all sins are forgiven, to the point that sins are transformed into merits and emit a good scent, as mentioned above. And this is why they wrap themselves in tzitzit on Yom Kippur upon entering, for the main forgiveness of sins is through the aspect of tzitzit, which is the aspect of the thread of the aforementioned kindness.

Oth 9
It is found that tzitzit is the aspect of the thread of kindness, which is the aspect of the voice that nourishes the garden where all the scents grow, which is the aspect of the voice, the voice of Jacob. Therefore, it is said of Jacob, "Behold, the scent of my son is like the scent of a field," as explained in the aforementioned Torah. And now come and see the wonders of God, for there, in its place in the aforementioned passage, it is explained in the commentary that the good scent revealed by the voice of Jacob is specifically found in the garments. This is the aspect of tzitzit, which is the repair of the garments by this thread, as mentioned. And this is what is written elsewhere, that the voice of Jacob said, "Behold, the scent of his garments," specifically his garments, because the main scent revealed by the aspect of the voice of Jacob is in the garments, in the aspect of "and the scent of your garments," etc., for the voice of Jacob is the aspect of the thread of kindness, which is the thread of tzitzit, which is the repair of the garments that are the division of the clothing of the soul, which gives them a good scent, etc., as mentioned.

Oth 10
It is found that the garments worn by Jacob were the garments of the first man that God made for them after the sin, as it is written, "And the Lord God made for Adam and his wife garments of skin, and He clothed them." From these garments made by God for man, all the garments in the world are derived. And all the garments in the world are included in the commandment of tzitzit, which is dependent on garments. They are the vitality, the root, and the rectification of all the garments in the world. For after the sin, God made garments for them that are the aspect of tzitzit, which represent the general holiness of the garments. Because the main rectification of them is through the aspect of the garments, which is the aspect of tzitzit. For the first man sinned by eating from the tree of knowledge, through which he increased the physical nourishment, all of which resulted from the influence of the serpent, who was cunning. The rectification for this is through prayer in the aspect of judgment of the one with power, through which the aforementioned voice that nourishes the garden flows, which is the aspect of "Your voice I heard in the garden, and I was afraid," as stated there. And this is why the conclusion of the verse is now carefully examined, "For I am naked, and I will hide." This means that the first man said, "For I am naked now," for now, after the sin, he felt naked, as it is written, "And they knew that they were naked." For previously, before the sin, when their understanding was not yet impaired, they could recognize their Creator inwardly, and they did not need to draw near to God through garments specifically, which are the aspects of praises and titles that come through imagination. For they knew Him directly, as it will be in the future, as it says, "For you shall see your Teacher, and your eyes shall behold Him," and they will no longer need the metaphorical "wings of garments" to cover themselves. But after the sin, when their understanding was impaired and they were expelled from the Garden of Eden, and they no longer knew the way to the Tree of Life, now the main rectification is through the aspect of garments. They need to draw near to Him through various layers of clothing, which represent praises and titles, which are specifically needed to elevate the intellect and strengthen complete faith, and to increase in the expressions of faith. There, all the services, praises, prayers, and requests that we utter, because now it is impossible to draw near to God except through faith. This is through the clarification of the imagination, which is the aspect of garments as mentioned above. And these garments are rectified by the tzitzit, which is the aspect of the voice that nourishes the garden, as mentioned above, and this is "Your voice I heard in the garden," which is the aspect of tzitzit, as mentioned above. And this is why he concluded, "For I am naked," meaning specifically naked, for now I need garments as mentioned above. Therefore, You had compassion on me with Your kindness and bestowed upon me the light of the tzitzit, which is the aspect of the aforementioned voice, the aspect of "Your voice I heard in the garden," and then, after the sin, when God was dealing with their rectification, He made garments for them, as it says, "And the Lord God made for Adam and his wife," and He clothed them. This means that He continued to bestow upon them the light of the tzitzit, which is the main rectification of the garments of holiness, for their main rectification is through the tzitzit, which is the aspect of the voice that nourishes the garden, through which the good fragrance is drawn, and the nourishment of the physical sustenance, which is the aspect of Esau's heel, is subdued. And these garments were worn by Jacob then, for Jacob rectified the sin of the first man, for the clarion of Jacob is similar to the clarion of the first man, for he continued the aforementioned voice, in the aspect of "The voice is Jacob's voice," through which the garments emitted a good fragrance, the aspect of "He smelled the fragrance of his garments," and through this he subdued and annulled Esau's meals, which are the aspect of the physical sustenance, and he brought savory food to his father as he loved from the positive commands, not as he hated from the negative commands. For Jacob's meals represent the sustenance of the soul, which he then elevated over the sustenance of the body, for Jacob merited to enhance the good fragrance through the voice, the voice of Jacob, in the aspect of "See, the smell of my son is like the smell of a field," as mentioned above.

Oth 11
And this is the aspect of Noah taking the garment and placing it upon Shem and Japheth, which is the tzitzit, as our Sages said, and as is cited in the words of our Rabbi, may his memory be a blessing. For Noah drank from the wine and became intoxicated and uncovered himself inside his tent, as stated in the holy Zohar. The flaw of Noah was in the realm of the flaw caused by the sin of the first man, as the flaw of the first man, which is elucidated in the aforementioned Torah, sometimes stems from the withdrawal of Divine mercy and understanding, which is the realm of the serpent being cunning, as explained there. This is the flaw of the first man, which occurred due to the serpent being cunning, as clarified in the Torah, where it is explained that at that time the physical desires intensified. For when one subdues and nullifies the grasp of the negative inclination, represented by the serpent being cunning, through prayer in the aspect of the judgment of the Almighty, everything is rectified until achieving the aforementioned exalted state, which is the aspect of the thread of the tzitzit, through which the fragrance of the garments is attained. This is the aspect of spiritual sustenance, as aforementioned. Conversely, when one fails to rectify and subdue the grasp of the serpent being cunning, then, heaven forbid, the physical desires intensify, which is the aspect of partaking of the Tree of Knowledge of Good and Evil. Then, when one fails to rectify this through prayer in the aspect of the judgment of the Almighty, the image is not clarified, which is the aspect of the impurity of the serpent, which is the aspect of confusion of the image, as elucidated in the aforementioned Torah. And Noah, even though he was a great righteous individual, still did not merit to rectify the sin of the first man, as it is stated that Noah did not pray adequately for his generation, as elucidated in the holy Zohar regarding the matter of Noah, Abraham, and Moses. Noah did not pray at all, and Abraham prayed for his generation, but not like Moses, who gave himself for Israel, as explained there. And the essence of the prayer of the great righteous individual, through which everything is rectified, is the prayer in the aspect of the aforementioned judgment, through which one extricates all of its vitality, until everything is rectified as aforementioned. For this kind of prayer, the righteous individual needs to give up their life tremendously. Therefore, this righteous individual is called a pivot, as it is said to his senders, because he sacrifices himself for the sake of Israel, as written there. Noah did not sacrifice himself like Moses, and he did not merit to pray in the aspect of the aforementioned judgment. Therefore, he did not save his generation, nor did he extract them from the influence of the negative inclination. Thus, the Flood came and engulfed the world because to subdue and nullify the sinful waters, which are the negative inclination seeking to inundate the world, heaven forbid, and to extract them from there, from the influence of the negative inclination, this is achieved through prayer in the aspect of the judgment of the Almighty, which is the aspect of the staff of strength, through which the Red Sea was split, as written there, "You broke the sea with Your might; You shattered the heads of the sea monsters upon the waters," and so on, as it is written there, as explained there. And because Noah did not sacrifice himself and did not pray the prayer in the aspect of judgment, through this, he did not rectify with complete power the image, as aforementioned. Therefore, his flaw came through the wine he drank and became intoxicated with.

Oth 12
For wine induces sleep, which is the aspect of the power of the imagination. Therefore, wine has two aspects: the aspect of joy, and the aspect of intoxication. The intoxication of wine represents the confusion of the imagination, whereby one speaks words of folly and madness, stemming from the confusion of the imagination, as is well known. Therefore, wine contains these two aspects, the aspect of joy, and so on, as mentioned above.

The main aspect, according to the covenant's rectification, as stated by our Rabbi of blessed memory elsewhere, is through prayer in the aspect of the aforementioned judgment of the Almighty, through which one extracts all life, all consciousness, and so on, from the influence of the negative inclination. Then the mental faculties, which are the partitions separating from the flaw of the covenant, are repaired. Through this, one merits the rectification of the covenant, as written there.

Then, through the aforementioned prayer, which is the aspect of the covenant's rectification, the imagination becomes clarified and rectified. Then, when one drinks wine, in the aspect of joy, one becomes a head of joy from its joyous aspect. Because one's consciousness is elevated by the wine, one achieves joy, which is the aspect of song and melody. This joy emanates from the clarification of the imagination, from where all joys stem.

The aspect of joyous intoxication, as it brings sleep, enhances the power of the imagination, which is the aspect of intoxication. When one's consciousness is removed by drinking wine, leaving only the imagination, one speaks foolishly due to the confusion of the imagination. For in most people, the imagination is not clear, and thus they speak foolishness and madness in their drunkenness, like a person in sleep, whose imagination confuses them with delusions.

The dreams of most people are confused, stemming from the confusion of the imagination during sleep. But the righteous person who merits rectifying the imagination, as mentioned above, also has clear, correct, and true dreams, in the aspect of a dream by an angel. For they merit the Holy Spirit, the aspect of prophetic spirit that clarifies the imagination. Therefore, during sleep itself, they receive the aspect of the Holy Spirit, which is the aspect of a dream by an angel. Because a dream is an aspect of prophecy, as our sages said, "I will speak to him in a dream," and vice versa. But someone who does not merit clarifying the imagination is caught in several confusions in the imagination. By this, the negative inclination and the husks confuse him in his dreams, in the aspect of a dream by a demon. This stems from the confusion of the imagination, which is the aspect of the impurity of the serpent, and so on, as written there.

Therefore, wine, which induces sleep and imagination, contains these two aspects. For one who merits clarifying the imagination, wine is sanctified in the aspect of clarifying the imagination, which is the aspect of joyous wine. For through the clarification of the imagination, one attains faith. Through this, one merits the aforementioned melody, which is the aspect of joy, the aspect of joyous libations, and so on, for "the joy of the Lord is your strength," from where all joys emanate, as mentioned above. But when the imagination is not clear, then wine is in the aspect of confusing the imagination, which is actual drunkenness, as mentioned above. This is the aspect of staggering in drunkenness, for the nature of the drunkard is to give vomitings. Therefore, when wine is sanctified, which stems from prayer in the aspect of the judgment of the Almighty, then the negative inclination is compelled to give vomitings in the aspect of a mighty force, to vomit out all consciousness and all holiness that it swallowed, and so on, as written there. But when wine is not sanctified, then it itself is compelled to give vomitings.

Oth 13
Therefore, Noah, who did not merit praying in the aforementioned manner, when he came to the wine, became intoxicated by it. For the imagination was not clarified in its entirety, and therefore the wine was in the aspect of intoxicating wine. For intoxication is confusion of the imagination, as mentioned above. Accordingly, the rectification was through the aspect of tzitzit, as it is written, "And they shall take a blue thread." For tzitzit is the aspect of the thread of kindness, which is the aspect of the aforementioned melody and song that emanate from the clarification of the imagination, as mentioned above. Therefore, through this, they rectified the blemish of Noah, who was blemished in the imagination through intoxication. For they drew forth the aspect of rectifying the imagination through the tzitzit, which emanates from the aspect of rectifying the imagination, as mentioned above.

Oth 14
This is the aspect of the wine of libations, over which they recite songs. For songs are only recited over wine. For all sacrifices are in the aspect of clarifying the imagination. For the sacrifices come from animals and birds, which are in the aspect of the imagination. For animals have the power of the imagination, which is the power of animality, as explained by our Rabbi in another place. Therefore, animals are brought as sacrifices in order to clarify the imagination. For from the aspect of the imagination, all sins emanate from there, as explained elsewhere. Therefore, animals need to be brought as sacrifices in order to rectify and clarify the imagination. Therefore, wine is brought for libations, and songs are recited over them, for wine is in the aspect of sleep, the aspect of the imagination. And wine for libations, which is wine of holiness, through this, the imagination is rectified in its entirety. For through this, one merits the goat of the future, as mentioned above, from which all songs emanate, as mentioned above. This is the aspect of the song recited specifically over wine. For the essence of the song is through the clarification of the imagination, which is the aspect of wine, as mentioned above.

Oth 15
This is the aspect of the cup of wine for Kiddush, for the blessing after meals, and for Havdalah. All of this is in the aspect that songs are only recited over wine, as our sages said: "For the essence of the sanctity of Shabbat and holidays is through the revelation of faith that was revealed then, as stated in Tosafot Or Gadol. For Shabbat is the aspect of faith in the renewal of the world, which is the essence of the Kiddush recited, testifying that the Lord blessed be He created the world in six days of work and rested on the seventh day. Likewise, a holiday is also in the aspect of Shabbat, testifying to the renewal of the world. For all the days are good, a remembrance of the Exodus from Egypt, and then at the time of the Exodus from Egypt, the faith in the renewal of the world was revealed to all the inhabitants of the world through the miracles and wonders and awesome signs that had never been heard of or seen before, which the Lord blessed be He performed with us at the time of the Exodus from Egypt, the splitting of the Red Sea, the giving of the Torah, and so forth. It is found that Shabbat and holidays teach about the renewal of the world, which is the essence of faith upon which the essence of Judaism and the holiness of Israel depend. And whoever denies this, may his name be erased, and he has no portion in the God of Israel and not in the Torah of Moses. There's no need to elaborate here on the greatness of those who engage in books whose foundation is based on the verses of the Epicureans and the notorious deniers who deny it. How can it be acceptable to engage in books that bring forth his evil and foreign opinions, since he is the complete Epicurean and denier who denies the Torah of Moses and the blessed name entirely? Therefore, truly, all those who engage in these books are completely departing from the religion. Blessed be the Merciful One who will disperse them. Therefore, on Shabbat and holidays, whose sanctity is primarily through the revelation of faith revealed then, which is the essence of holiness, therefore, then we sing songs over wine, which is the aspect of sanctity. For on Shabbat and holidays, the impurity of the serpent is cast aside. Then the imagination is clarified and rectified, and then the wine is sanctified, in the aspect of joyful wine. Then, through the wine, which is the aspect of imagination, the aspect of complete faith is drawn forth. This is the essence of the transmission of the sanctity of Shabbat and holidays. And through faith, we merit the aforementioned song, which is the aspect of Kiddush, which is also in the aspect of the song recited over wine, as mentioned above.

Oth 16
This is the aspect of the cup of blessing after meals, for we need to elevate and clarify our eating to be in the aspect of "food for the soul." This is achieved through the aforementioned song, as mentioned above. Therefore, the essence of the blessing after meals is through the land of Israel, as it is written: "And you shall eat and be satisfied, and bless the Lord your God for the good land, etc." For the land of Israel is through the power of His deeds, in the aspect of "In the beginning, God created, etc." As Rabbi Isaac said, "It was not necessary to begin the Torah," as explained there in that Torah, see there. And it is explained there that the land of Israel and the renewal of the world in the future are one aspect, from which the aforementioned song is aroused. Through this, "food for the soul" is strengthened. Therefore, after eating, when we need to clarify the eating to be in the aspect of "food for the soul," we bless Him, blessed be He, for the good land, which is the land of Israel. Through this, we continue the sanctity of the land of Israel upon us. Through this, the song is aroused for the future, when He will renew His world in the aspect of the land of Israel, as it is written there. Through the arousal of this song, we merit to increase "food for the soul" over "food for the body." Therefore, we need to bless the blessing after meals over a cup of wine, in the aspect of "songs are only recited over wine," for it is impossible to arouse the aforementioned song in order to merit the aspect of "food for the soul" except through the wine of sanctity, which is the aspect of clarifying the imagination. Through this, one merits faith. And through this, the aforementioned song is aroused, as mentioned above.

Oth 17
And therefore, our father Jacob, when he brought the delicacies to his father Isaac who desired to enhance the aspect of spiritual sustenance through the aspect of scent as mentioned above. Therefore it is written, 'And he brought him wine, and he drank.' And then specifically, 'and he smelled the scent of his garments.' For through the wine specifically, the aforementioned song was aroused in the aspect that one only sings a song about wine. For through this, the good scent which is the sustenance of the soul was aroused as mentioned above.

Oth 18
"And therefore, Cham sinned during Noah's intoxication. For Cham represents the evil inclination, the impurity of the snake, which seeks to prevail during intoxication, specifically in a state of confusion that resembles the impurity of the snake, from which his grasp emerges. Therefore, when Noah awoke from his wine, he knew what his youngest son had done to him. For he understood all his intentions. To what extent does this matter reach? All the intentions of the Sitra Achra are to enhance the impurity of the snake in the confusion that resembles, through which, heaven forbid, the holy faith is confused to prevail over the Land of Israel, which is the aspect of the faith in the renewal of the world. Therefore, indeed, the Land of Israel was truly occupied under the hand of Canaan for many years, who is of the seed of Cham. Therefore, Noah, who understood all this in the aspect of 'and he knew what his youngest son had done to him,' cursed Cham: 'Cursed be Canaan; a servant of servants shall he be to his brothers.' 'A servant' specifically, which represents the prevailing of the other side that comes from the confusion that resembles. For ten measures of sleep descended to the world, nine were taken by slaves. This means that Noah cursed him with what had been spoiled and damaged, that the servitude, which is the aspect of sleep, would continue upon him, the aspect of confusion that resembles, which derives from the impurity of the cursed snake: 'Cursed are you.' This is the aspect of the curse of Canaan. As it is written in the Zohar HaKadosh, that they are one aspect, see there. 'Blessed be the Lord, the God of Shem; and Canaan shall be his servant.' 'Blessed be the Lord, the God of Shem,' indicating that from them came Israel, who constantly distinguishes His name, revealing His blessedness. And they believe in the renewal of the world, which is the essence of the holiness of the Land of Israel. Therefore, the Land of Israel is due to them. Therefore, 'and Canaan shall be his servant,' that Canaan will submit and be nullified before them. This means that Israel, the descendants of Shem, are prophesied to conquer the Land of Israel from under the hand of Canaan. And Canaan shall fall before them, and become servants to them. All this is contrary to the intention of Cham, who sought to enhance the confused resemblance in order to, heaven forbid, prevail over the sanctity of the Land of Israel, which is the aspect of the faith in the renewal of the world, which derives from the clarification of the resemblance as mentioned above. Therefore, they cursed him with what was flawed in himself; the impurity will adhere to him, the aspect of servitude and sleep. And Israel will conquer the Land of Israel from his hand, and reveal His divinity to all the inhabitants of the world, the aspect of 'Blessed be the Lord, the God of Shem,' as Rashi explained there, that in the future, He will fulfill His promise to his offspring to give them the land of Canaan, etc., as mentioned above. For the holiness of the Land of Israel is the aspect of the clarification of the resemblance, which is the opposite of the impurity of Cham and Canaan, which are the aspects of servitude and sleep that derive greatly from the confusion of the aforementioned resemblance. This means that he prophesied that his evil thought, which is the evil inclination and the Sitra Achra, will not be fulfilled, for Israel, by the power of Moses our teacher, will conquer the Land of Israel, and the holy faith will be revealed to all the inhabitants of the world, as mentioned above."

Oth 19
This is the aspect of the ten knots in each of the tzitzit, which correspond to the Ten Commandments, representing the ten levels of prophecy, which is the clarification of the resemblance. Through this, the garments are rectified, which is the essence. The aspect of the tzitzit as mentioned above.

Oth 20
And it is stated in the Zohar and in other writings that tzitzit correspond to the verses of praise. Consider there how the four worlds are rectified and elevated through action and speech. It is explained there that tzitzit correspond to the world of formation, which is the aspect of verses of praise, and so on. See there that tzitzit represent the thread of kindness, upon which the song and melody of the future will resonate, from which all songs and melodies emanate, as mentioned above, that this is the aspect of verses of praise.

Oth 21
Therefore, there are four tzitzit corresponding to the four letters of the Tetragrammaton, which represent the simple double triangle square song, ascending in the name of Havayah, which is the aspect of the song of the future, which is the aspect of the thread of kindness, which is the aspect of the threads of the tzitzit as mentioned above. For the commandment of tzitzit is in the aspect of the simple double triangle square, for initially, four simple threads are taken, this is the aspect of the simple song. Then they are inserted into the corner and folded, this is the aspect of the double song. Then they are tied and twisted, and then they are triangularized in the aspect of one-third fold and two-thirds branch. This is the aspect of the triple song. And so it is necessary to do in all four corners, and through the four tzitzit, in the four corners, the aspect of the square song is extended, and it is found that in the commandment of tzitzit is hinted the aspect of the simple double triangle square song, for from there is the root of the tzitzit as mentioned above.

Oth 22
This is the aspect of the Tefillin knots that ascend to the One God, as stated, for the essence of tzitzit is to draw the perfection of faith, which is the aspect of the One God, as this is the essence of faith. And as stated in the Tikkunim, that tzitzit are the aspect of faith in the unity, the aspect of 'Hear, O Israel,' and so on, as mentioned above."

Oth 23
"Therefore, the tzitzit are thirty-two threads, which represent the totality of the Torah, beginning with the two letters of 'Bereshit' (Genesis) and ending with the thirty-two paths of wisdom. For tzitzit represent faith, which is the entirety of the Torah from 'Bereshit' (Genesis) to 'before the eyes of all Israel.' Therefore, from the beginning of the Torah, 'In the beginning, God created the heavens and the earth,' to declare that the main beginning and foundation of the observance of the entire Torah is through faith in the renewal of the world. We believe that the blessed Name created the heavens and the earth from absolute nothingness, which is the foundation of the entire Torah. This is the aspect of 'The righteous shall live by his faith,' the aspect of 'All your commandments are faith,' as mentioned above. And through this, we merit through the tzitzit, as mentioned above. Therefore, they are thirty-two threads corresponding to the entirety of the Torah from 'Bereshit' (Genesis) to 'before the eyes of all Israel,' as mentioned above.

Oth 24
And behold, as explained above, through tzitzit, we continue the aspect of the good rebuke of the worthy rebuker, and so on, as mentioned above. This is the aspect of 'Take for yourself a covering of the eyes,' and so on. 'Take for yourself a covering of the eyes'—this is tzitzit, which is the rectification of clothing and covering, the aspect that it is a covering by itself, as tzitzit, as written in the Holy Zohar. And this is 'a covering of the eyes,' for tzitzit are the aspect of eyes, for they are called tzitzit, meaning to gaze out from the corners, as Rashi explained there in the portion of Tzitzit, and as explained in the Torah 'And these are the judgments,' 'Faith,' see there. And this is 'and through all, you shall rebuke,' this is the aspect of rebuke, for through tzitzit, we merit the good rebuke of the worthy rebuker, as mentioned above.

"And this is 'And to Sarah he said, 'Behold, I have given a thousand pieces of silver to your brother; behold, it is for you a covering of the eyes,' and so on. For taking Sarah to the house of Pharaoh and Abimelech is the secret of the prayer of the Baal Chochmah (the master of wisdom), which is in the aspect of judgment, where the Sitra Achra (the other side) seeks to swallow her. But through the great power of the Baal Chochmah, through this prayer, it stands at the throat of the Sitra Achra, and then the Sitra Achra is compelled to give up its vomit and expel all the vitality it swallowed from holiness, in the aspect of 'Let him swallow it down; let him vomit it out again,' as explained there well in the Torah above. And this is the aspect of taking Sarah to the house of Pharaoh and Abimelech, which is a place of the Sitra Achra, who sought to conquer for themselves the woman who fears the Lord, which is the aspect of prayer. And all this was due to the desire for adultery that overcame them, which stems from the impurity of the snake, until they sought to control even the righteousness of Sarah, the woman who fears the Lord, to cast impurity upon her, heaven forbid. But Sarah was exceedingly righteous and had great strength, to the extent that even when the judgments ruled over her, to the point of being taken to their house, nevertheless, she prevailed with her great strength to the point that they could not control her at all. On the contrary, she ruled over them and brought upon them great afflictions, as it is written, 'And the Lord afflicted Pharaoh,' and so on. "And she brought forth from them many holy sparks that were swallowed from holiness previously, in the aspect of 'a time when a person ruled over another person to his detriment,' as explained. For all this is the aspect of prayer in the judgment aspect of the Baal Chochmah, which is also this aspect itself, that they seek to swallow her. But through the great power of the Baal Chochmah, they cannot derive nourishment from her; on the contrary, they extract from the Sitra Achra all the holy sparks they swallowed, and so on, as mentioned above. For prayer is the aspect of a woman who fears the Lord, as it is written, 'A woman who fears the Lord, she shall be praised,' [and as explained in the Torah 'And God dealt well with Sarah,' concerning Sarah being taken to the house of Pharaoh, as through this she brought forth all the holy sparks, in the aspect of 'Give her of the fruit of her hands,' and so on; see there]. And this is 'Behold, I have given a thousand pieces of silver to your brother,' this is the aspect of the holy sparks that were forced to be expelled and returned to holiness, to give to Abraham silver, wealth, and abundant possessions, which are all the aspect of holy sparks that were compelled to be vomited and expelled and to uphold holiness through this, specifically because they sought to control Sarah, and so on, as mentioned above. For she is in the aspect of the prayer of the Baal Chochmah, who extracts from the Sitra Achra all the holy sparks, and so on, as mentioned above. And now, the passage is properly connected and understood, for according to its simple meaning, there is no connection at all to the explanation of this passage, for there is no relevance of the covering of the eyes to the thousand pieces of silver, and even Rashi himself greatly struggled with the interpretation of this passage. As explained there in depth, however, according to the above, the connection of this passage is well explained, for through the prayer in the judgment aspect of the Baal Chochmah, which extracts holiness from the Sitra Achra, which is the aspect of taking Sarah to the house of Abimelech, through this she brought forth all the holy sparks from there. Through this, we merit the aspect of the thread of kindness mentioned above, which is the aspect of tzitzit, through which we are able to rebuke, as mentioned above. And this is 'And to Sarah he said, 'Behold, I have given a thousand pieces of silver to your brother,' which means that I was forced to bring forth the holy sparks included in the silver and gold and return them to Abraham. 'Behold, it is for you a covering of the eyes,' this is tzitzit, for through this, the aspect of the thread of kindness mentioned above, which is the aspect of tzitzit, as mentioned above, is drawn forth. And this is 'and through all, you shall rebuke,' for through this, we merit the aspect of the good rebuke, which is the aspect of the rebuke of Moses, and so on, as mentioned above."

Oth 25
And this is the aspect of 'and the city of Shushan rejoiced and was glad, and Mordecai went out from the presence of the king in royal apparel of blue and white,' for the greatness of Mordecai, who is the great and awesome miracle of Purim. All this was through the aspect of prayer in the judgment aspect of the Baal Chochmah, through which they subdue Amalek, who is Haman the evil, may his name be blotted out, as explained there in the above Torah portion, which is the aspect of the splitting of the Red Sea and the war against Amalek, and so on; see there. Therefore, the main miracle was through Esther being taken to the king's palace, for the taking of Esther to the house of Ahasuerus, this is the aspect of prayer in the judgment aspect of the Baal Chochmah mentioned above, which is the aspect of taking Sarah to the house of Abimelech and Pharaoh, as mentioned above, except that there it was only for a short while, for then there was not such a great accusation and judgment as in the days of Ahasuerus when arose over us that wicked man, Haman, may his name be blotted out, who is Amalek, who is the essence of impurity itself, for the Lord Himself fights against him always for Israel, as it is written 'The Lord will have war with Amalek from generation to generation.' And because of the severity of the judgment, the impurity of the serpent, who is Haman the evil, may his name be blotted out, became very strong, as mentioned above. Therefore, Esther had to be taken to the king's palace, and he did not touch her, as mentioned in the Tikunim, and by the greatness of her strength, she brought forth all the holy sparks and holy sparks, until the Sitra Achra, which is Haman and his household, fell in a downfall from which there is no recovery, and he gave all his household and possessions to Mordecai the Jew. All this was through the righteousness of Queen Esther, as it is written, 'And Esther set Mordecai over the house of Haman,' and through this, all the holy sparks clothed in the wealth that was captured by the Sitra Achra, with Haman and his household, may their names be blotted out, all returned and ascended to holiness to Mordecai the Jew. All this was done through the aspect of prayer in the judgment aspect of the Baal Chochmah, which stood in their swallowing house, through which came about the downfall of Haman and Amalek, as mentioned above, which is the aspect of taking Esther to the king's palace, as mentioned above concerning Sarah." Therefore, the miracle occurred through the stirring of sleep, as it is written 'On that night, the sleep of the king was disturbed,' for then the essence of the miracle began its effect. For the stirring of sleep is the aspect of clarification of the imagination, for when the imagination is thoroughly clarified, there is no need for sleep, because the essence of sleep is for the purpose of clarifying the imagination. But when the imagination is clarified, there is no need for sleep. Through the prayer in the judgment aspect of the Baal Chochmah mentioned above, which is the aspect of taking Esther for the purpose as mentioned above, through this, the imagination was clarified, as explained in the above Torah portion, as mentioned above. Therefore, there was then the stirring of sleep, which continued from the clarification of the imagination, and through this, the miracle took effect, for the essence of the Purim miracle is to subdue Amalek, who is the essence of heresy and apostasy, as explained elsewhere, and to reveal the faith in the renewal of the world, as explained in the words of our Rabbi, may his memory be for a blessing, on the verse 'And his hands were faithful.' This was said regarding the war with Amalek, for the essence of the downfall of Amalek is through the revelation of holy faith. Therefore, the main downfall of Haman and Amalek was through the stirring of sleep, which is the aspect of clarification of the imagination, through which the holy faith was revealed, as mentioned above. This is the essence of the downfall of Amalek and Haman, as mentioned above. And through all this, we merit the light of the tzitzit, as mentioned above. And this is 'And Mordecai went out from the presence of the king in royal apparel of blue,' this is the aspect of tzitzit, which has blue in them, which is the essence of the correction and adornment of all the garments of honor. This means that the light of the tzitzit, which is the aspect of royal apparel of blue, was revealed on Mordecai through the prayer in the judgment aspect mentioned above, through which came about the downfall of Haman. And the holy faith was revealed, and so on, until we merit the thread of kindness mentioned above, which is the aspect of the light of the tzitzit, which is the aspect of royal apparel of blue, and so on, as mentioned above. 'To the Jews there was light and gladness,' and 'the city of Shushan rejoiced and was glad,' this is the aspect of the power of the joy of Purim, for the essence of the joy comes from the aspect of the thread of kindness mentioned above, which is the aspect of the tzitzit, for the thread of kindness mentioned above is the aspect of the melody of the future, from which all the joys come, as mentioned above. This is what our Sages said, 'Esther drew the thread of kindness upon them,' for she merited the thread of kindness mentioned above, as mentioned above.

Oth 26
"And this is the aspect of the Purim feast, for then it is a commandment to eat and increase in the meal, for through the aspect of the thread of kindness mentioned above, eating is rectified with holiness, for we merit that eating be in the aspect of spiritual sustenance through the good fragrance drawn forth by the melody, which is the aspect of the thread of kindness mentioned above, as mentioned above. This is the aspect of Mordecai, for he is called Mordecai due to this, on account of the good fragrance, the aspect of 'Mar D'ror' (Myrrh), which is the head of all spices and fragrances, as it is written 'And you, take for yourself spices of the finest myrrh.' Likewise, Esther is called Hadassah, the aspect of the myrtle that emits a good fragrance, for they merited to draw forth the aspect of the thread of kindness mentioned above, which is the voice of the aforementioned melody that irrigates the garden, from which all fragrances emanate, as mentioned above. For through the voice that irrigates the garden, Haman, who is the essence of the impurity of the serpent, the aspect of the heel of Esau, is subdued, for our Sages said, 'Where is Haman in the Torah? It is said, "Haman from the tree" etc.' It is found that he is the essence of the impurity of the serpent that emanates from eating from the tree of knowledge of good and evil. And his subjugation and downfall are through the aforementioned voice that irrigates the garden, which is the aspect of the verse 'I heard your voice in the garden, and I was afraid,' which is connected in the portion to the verse 'Haman from the tree,' as explained there. For the aspect of 'I heard your voice' is the rectification of eating from the tree of knowledge, and through this, Haman falls, as his hold is from there, which is the aspect of physical sustenance, and we merit the aspect of spiritual sustenance, drawn forth by the aforementioned voice, from which all fragrances grow, as mentioned above, drawn forth by Mordecai and Esther, she being Hadassah, named after the good fragrance, as mentioned above."

Oth 27
And this is the aspect of 'And many of the people of the land became Jews,' meaning that many converts emerged. For all this was done through the aspect of prayer in the judgmental mode of the Master of Strength mentioned above, through which converts are made, as written there. See there.

Oth 28
Therefore, the converts who convert come under the wings of the Divine Presence, which is the aspect of the wings of the mitzvah, meaning the tzitzit, for tzitzit are the aspect of the thread of kindness drawn forth from the prayer of the Master of Strength mentioned above. From there come the converts, as mentioned in the aforementioned Torah portion. See there.

Oth 29
This is the aspect of the sequence of the Parshiyot sent to you, where at the end, Parshat Tzitzit is written. For the spies defiled the Land of Israel, which is the aspect of the renewal of the world, from where the essence of the aforementioned melody emanates. However, Moses, our teacher, with his great power, acted before the Lord until He forgave them, as written there: 'And the Lord said: I have forgiven, as you have asked.' Then the aspect of the aforementioned melody, which is the aspect of 'Nardi gave off its fragrance,' is extended in the aspect of forgiveness of sins, as mentioned. Therefore, immediately after this, Parshat Nesachim, which refers to pouring wine on the sacrifices, is juxtaposed, and then the essence of the song, for one only sings a song over wine, which is the aspect of drawing forth the song and the melody mentioned above, recited specifically over wine, which is the aspect of the rectification and clarification of the imagination, in the aspect of wine that gladdens, as mentioned. Therefore, Parshat Challah, which is the aspect of the coming into the Land of Israel, as written 'When you come into the land,' for they were immediately obligated upon entering the Land of Israel, as Rashi explains there. For the essence of the aforementioned melody emanates through the aspect of the Land of Israel, which is the rectification of food and sustenance, to subdue the sustenance of the body, and so forth, as mentioned, which is the aspect of Challah to rectify the food, to rectify the sin of Adam who sinned through eating and elevated the sustenance of the body, and the rectification is through Challah, which they are obligated in upon their entry into the Land of Israel, specifically because from there the aforementioned melody emanates. As our sages said, 'It is the failure of the world's dough; therefore, separate Challah,' we find that Challah is the rectification of the sin of Adam, which is the rectification of the flaw of eating, the flaw of sustenance of the body, and so forth, as mentioned, for by separating Challah, we merit that the bread, which is the sustenance, is in the aspect of spiritual sustenance, in the aspect of the righteous eating to satisfy their souls. Therefore, Parshat Korban Avodah Zarah is juxtaposed afterward, which is the rectification of the flaw of faith, for the essence of the aforementioned melody emanates through the rectification of the holy faith, as mentioned. And after that, Parshat Mikushar is juxtaposed, which pertains to the sanctity of the holy Shabbat, encompassing all the holy days and times, all of which are in the aspect of the extension of the holy faith, as mentioned. And after that, Parshat Tzitzit is juxtaposed, for all this is encompassed within the commandment of Tzitzit, as mentioned. And this is what our Lord, teacher and master (Rabbi Nachman of Breslov), may his memory be a blessing, wrote in Siman Kuf Ayin Zayin of Likutei Moharan Part 1, 'Vayomer Hashem Salachti Kedvarecha' - the initials of which spell 'Kosi' (my cup). For the righteous can forgive sins through drinking wine, as explained there. That is to say, because they continue the rectification and clarification of the imagination through drinking wine, through which the aforementioned melody emanates, and through which forgiveness of sins emanates, as mentioned. Therefore, Parshat Nesachim, the offering of wine, is juxtaposed after this, as mentioned."

=Halakhah 6= The laws of tzitzit, Halacha 6, are included in the laws of morning handwashing, Halacha 4.

=Halakha 7=

Oth 1
According to the Torah, the concept of tzitzit will be clarified based on the rebuke. And we have already explained some aspects of tzitzit according to the Torah in Halacha 5 of the laws of tzitzit. There, the concept of awakening from sleep and the time of midnight is also explained in this context. Here, we will discuss and review matters that have been newly elucidated. It is explained there that tzitzit represent the aspect of the thread of kindness, which is drawn through prayer in the mode of judgment of the Baal Koach, etc. Refer to it extensively there. Now, I have examined and found through His kindness regarding the matter of tzitzit according to the Torah several additional points such as these.

Oth 2
For it is explained there in the Torah in Letter Vav and Aleph that the rectifications accomplished through prayer in the mode of judgment, etc., represent a healing aspect drawn through forgiveness of sins, etc., achieved through the complete prayer recited by the holy assembly of Israel with numerous additions. For through the addition to the assembly, along with the prayer of many from Israel who pray with them, holy abodes of prayer proliferate endlessly, etc. Indeed, three stones build six houses, four twenty-four, five one hundred twenty, etc., to the extent that speech cannot encompass, etc. Refer there carefully to what is written regarding this on the verse "And he will not say, 'I am sick.'" Thus, it is found that the prayer with the additions of neighbors, which multiplies many houses without measure, is one aspect with prayer in the mode of judgment of the Baal Koach, as explained there. This requires some clarification, for it is explained there that through prayer in the mode of judgment of the Baal Koach, one extracts from the Other Side all the thoughts, prayers, sparks, and souls, etc., that the Other Side initially swallowed in the mode of "devouring strength, it must vomit it up," etc. Now we can say that those souls that this Baal Koach has drawn from the Sitra Achra are the souls added to the holy assembly in the mode of neighboring additions, through whom the houses of holiness proliferate exceedingly. Initially, when these souls were swallowed amidst the Sitra Achra, they were certainly distant from prayer. Now, when this Baal Koach has extracted them from the Sitra Achra, they draw closer to holiness and are added to the holy assembly of Israel engaging in intentional prayer. They become neighbors to them, and through this, houses proliferate endlessly until they cannot be counted, etc. Through this, all other distant souls, in the mode of outcasts, who are very far, enter and gather within these houses. This is explained in our words several times; refer there. All of this is the aspect of tzitzit, for tzitzit represent the gathering of outcasts, the aspect of "And scattered Judah will be gathered from the four corners of the earth" for which tzitzit are gathered and taken by hand, bringing them to peace from the four corners of the earth. This is because the sanctity of the mitzvah of tzitzit extends from this Baal Koach, who can pray a prayer in the mode of judgment, through which all the rectifications mentioned there are drawn. This itself is the aspect of prayer with many additions of neighbors, through which all the outcasts gather into the multitude of houses, greatly increasing through these neighbors in the mode of "Builder of Jerusalem." "The outcasts of Israel will enter" and so forth. For all the outcasts gather into the multitude of these houses, from which Jerusalem, the holy city, is built.

Oth 3
Through the gathering of these souls into holiness, they become holy garments in the mode of "look around and see: They all gather and come to you" (Isaiah 49:18), meaning the aspect of tzitzit, which gathers the outcasts, who are the primary holy garments. This is the essence of "Awake, awake, put on your strength, O Zion" (Isaiah 52:1), for the holy garments, the aspect of tzitzit, are made through the staff of strength, which is prayer in the mode of judgment of this Baal Koach, which is itself the aspect of prayer with many additions of neighbors. Through this, all the outcasts gather, which is the aspect of tzitzit, as mentioned above. Therefore, our sages truly said regarding the verse "And let ten men take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew" (Zechariah 8:23), that through the mitzvah of tzitzit, one merits that people of all nations will take hold of him to draw near to God, for tzitzit are the aspect of gathering the outcasts, the aspect of souls of penitents and converts who join through prayer in the mode of judgment, as written there regarding the verse "From beyond the rivers of Ethiopia, my suppliants, even the daughter of my dispersed, shall bring My offering" (Zephaniah 3:10). And this is why the verse "In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew" (Zechariah 8:23) is connected to higher verses, which speak of the converts being added to the gathering of Israel to pray together with them, as written there in Zechariah 8:20-21. And after that, immediately follows the verse "In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew" (Zechariah 8:23), as mentioned above. For the additions of converts are the aspect of neighbors to the holy assembly to pray with them and seek the face of God, which is the aspect of tzitzit, as it is written "And let ten men take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew" (Zechariah 8:23), as mentioned above. Therefore, these are connected to each other, as mentioned above.

Oth 3
In the laws of "Pirkei Avot" chapter 6, based on the matter of this awesome addition of neighbors to the holy assembly, see there in sections 12-13. It is explained there that through this, one can fulfill the multitude of covenants that each of Israel undertook. For there is no commandment that was not ratified by forty-eight covenants, which are blessed in general and blessed specifically, to learn, to teach, to observe, and to do, as explained in Sotah in the section "Elu Na'arim" on page 37b, until it is deduced there that each of Israel undertook themselves as sureties for a thousand and so on, which is explained there at the end of the topic. "Ara" and "Ara," there is a distinction between them, and see there in Tosafot and the glosses of Rashal, that they increase the multitude of covenants, and we explained in the aforementioned laws of "Pirkei Avot" that all of this is achieved and fulfills the obligations of the sureties through bringing close the soul, which is the aspect of neighbors, to the holy assembly. Through this, homes proliferate to an immeasurable extent, more and more, beyond the multitude of those covenants. And all of this is achieved through tzitzit, which is the aspect of gathering the outcasts, the aspect of the addition of neighbors mentioned above. This is the aspect of the four threads in each tzitzit, which are multiplied and become eight, and each of the threads must be spun, so they are sixteen. And all of this is the aspect of those covenants, as explained in the aforementioned Talmud regarding the matter of the covenants. And its language: "To learn, to teach, to observe, and to do" - here are four, four, and four, so there are eight; eight and eight - here are sixteen. And similarly at Sinai, and so on. All of this is hinted at in the mitzvah of tzitzit, which is the aspect of gathering the outcasts from the four corners of the earth through the four tzitzit of the four corners of the garment, as mentioned above. For in each tzitzit is hinted the aspect of those covenants. Initially, there are four, the aspect of the four threads in the tzitzit. Four and four - here are eight, the aspect of the doubling of the four threads that become eight. Eight and eight - here are sixteen, the aspect of the twisting of the threads that become sixteen, as mentioned above. And also, the tzitzit are tripled in several aspects, for they require one-third of winding and two-thirds of loose ends, and in each fold, there are three wraps, and likewise, they need to be suspended within three fingers. All of this is the aspect of what our Sages said there, that all these eight covenants were renewed at Sinai and likewise in the plains of Moab, and so on. We find forty-eight covenants for each commandment, and so on. We find that these eight covenants are tripled, as mentioned above. This is the aspect of what tzitzit, which are eight as mentioned above, are tripled in several aspects, as mentioned above. This is the aspect of what tzitzit represent. It corresponds to one thousand souls of Israel, as written in Kavanot, and likewise, they correspond to twelve thousand tribes with their loops and cords, as explained in the words of our Sages. For all of this is the matter of those covenants mentioned there, where it was deduced that each of Israel undertook thousands and tens of thousands of covenants, as the number of twelve thousand times one thousand, three thousand and five hundred. And they need to be multiplied by forty-eight all of the above, and according to the explanation, Ara, and Ara, they need to be multiplied by another twelve thousand, and so on, with all of the above. See there in the laws of "Pirkei Avot" where we explained somewhat about this matter. All of this cannot be achieved except through the addition of holy neighbors mentioned above, which is the aspect of gathering the outcasts, which is achieved through the holy tzitzit, as mentioned above. Therefore, they are twelve thousand corresponding to the twelve thousand mitzvot, and corresponding to the number of twelve thousand of Israel, three thousand and five hundred, which also amount to twelve thousand, for three thousand and five hundred generally amounts to thirteen. And one thousand is in the aspect of one thousand, the sum of all amounts to twelve thousand, for twelve thousand mitzvot, which are the entirety of the Torah, are the aspect of the collective souls of Israel, as they are all rooted in the Torah, as is known. And all of this is included in the mitzvah of tzitzit, which amounts to twelve thousand corresponding to all the aforementioned aspects, for they encompass all the covenants, which are doubled, eight and eight, eight and eight, and so on, and tripled, and so on, and amount to twelve thousand, until they include all the thousands and tens of thousands of those covenants mentioned above, which amount to eighteen thousand through the addition of holy neighbors, as mentioned above, which is the aspect of gathering the outcasts from the four corners of the earth through the holy tzitzit, as mentioned above, which are acquired through the mitzvah of tzitzit, as mentioned above.

Oth 5
This is the aspect of the tallit katan and the tallit gadol. At the beginning of the day, one wears at home the tallit katan for oneself, to merit through the tzitzit of the tallit katan to bind oneself to the Blessed One and to His holy Torah and to all the souls of Israel, which is the essence of the mitzvah of tzitzit, as it is written, "And you shall see it and remember all the commandments of the Lord, so that you may remember and perform all My commandments." Through this, one merits to be able to be a neighbor to the holy community of Israel, who gather every day in synagogues and study halls to sanctify His name and to pray properly. Then, one goes to the synagogue and the study hall and merits to be a neighbor to them. Through this, one wraps oneself in the tallit gadol, in which prayers are recited. For then, one merits to be included in the holy community to awaken those who are very distant to the service of the Blessed One, which is the aspect of gathering the outcasts from the four corners of the earth, which is the aspect of what the tzitzit gather in their hands at the time of prayer, as mentioned above. That is, at first, through the tallit katan, one draws closer to the holy community to merit being added to them in the aspect of being a good neighbor, as mentioned above. And then, in the synagogue, when one has already become a good neighbor to them, one merits to be included in the community to gather and bring closer several more distant ones, who will become neighbors to fulfill the obligation of the covenant, to learn and to teach, to keep and to do, as mentioned above. All of this is achieved through the tallit gadol in which we wrap ourselves in the synagogue during prayer, which is then the essence of gathering the outcasts from the four corners of the earth, as the tzitzit from the tallit gadol gather them, as mentioned above.

Oth 6
That's to tell you, "I will give you the land of Canaan as your portion." Because the essence of gathering all the outcasts is to the land of Israel and to Jerusalem, as it is written, "Even if your outcasts are at the ends of the earth, from there the Lord your God will gather you and bring you to the land He gave your ancestors." And so, we seek every day to gather together from the four corners of the earth to our land, and the main gathering is to Jerusalem, where all the outcasts gather in the aspect of building Jerusalem. "The Lord will enter the outcasts of Israel." And the main gathering there is through the aspect of tzitzit, as mentioned above, because tzitzit are woven and intertwined, which is the aspect of the cords of holiness, the aspect of Jacob's portion. For they include all the 613 mitzvot, which are the aspect of the generality of the souls of Israel, as mentioned above. This is the aspect of "I will give you the land of Canaan as your portion," specifically "portion," because the portion of the land of Israel was given to Jacob, his portion, through the mitzvah of tzitzit, which is the aspect of cords of holiness. Through this, everyone gathers to the land of Israel in the aspect of "and bring us in peace from the four corners of the earth," and you will lead us swiftly to our land, for then we will hold onto the tzitzit, as mentioned above.

Oth 7
Therefore, Korach, who was a wicked neighbor, as the sages said about him, "Woe to the wicked one, woe to his neighbor," for he desired to share with them in the aspect of "And he took Korach," and Korach rebelled, greatly damaging the wonderful rectification achieved by the addition of good neighbors through the addition of the tzitzit as mentioned above. Therefore, he specifically damaged the mitzvah of tzitzit, for he wore garments, all of them tekhelet, etc., for all his fault was in this matter of rectifying the tzitzit, which is to add good neighbors to the holy congregation, to bind together the holy cord of Israel. And this was his fault, as mentioned above. Therefore, he specifically rebelled against the mitzvah of tzitzit, as mentioned above.

Oth 8
And this is the aspect of the portion of shekels, "When you take a census of the Israelites," etc. The matter is perplexing since the counting is dangerous, as it could bring about a plague, as the sages said, "Why was it commanded to count them and have them give a half shekel? As atonement for their souls, that there should not be written, 'No Lord' and 'No God,' that they should not be counted at all." And the interpreters already sensed this, but the essence of the count of Israel is in this aspect in order to increase and enlarge the aspect of prayer endlessly and boundlessly, through the addition of soul upon soul added by the census, through which the holy houses increase each time boundlessly, as mentioned above. Therefore, they were warned to count them through the shekels specifically, and not to count them directly, so that there would not be a plague among them that is controlled by the census. For Israel, the holy nation, is higher than the census, for they are all included in the source of unity, as it is written, "You are one, and Your name is one," and "Who is like Your people Israel, one nation on earth." And the essence of the census and calculation is with the idolaters, who are in the aspect of multiplicity, in the aspect of seeking numerous calculations. As Rashi explained, Esau had six souls, referred to in the plural, and Jacob had seventy souls, all called one soul. But in truth, because every soul of Israel is counted as one soul, precisely for this reason, Israel must multiply greatly like the sand of the sea. For everything that Israel multiplies, His honor and blessed name increase, as they become more distinguished as a multitude with the glory of the King and are more included in His unity. Therefore, they were commanded to reveal the multiplicity of the number of Jewish souls, which are six hundred thousand and more, in order to magnify His blessed name and honor through this, to proclaim and announce to people His might that is found in six hundred thousand souls who perpetually hallow His name and are included in His unity.

But immediately upon counting Israel, there is a danger of accusation and instigation from the evil inclination, heaven forbid, that their grasp in the realm of multiplicity and number and calculation, in the aspect of desiring many calculations, may cause the evil inclination to prevail, heaven forbid, until it is possible for the evil inclination to overpower, heaven forbid. For they might say, "Why do you boast of the multitude of your calculation? Are we not multiplied even more exponentially? For every nation among them is more numerous in simple number than Israel, as it is written, 'For you are the fewest of all peoples.' Therefore, there is concern that they might prevail, heaven forbid, through their multiplication, and they will contend with the count of Israel and accuse them, causing them to be indicted, until they can dominate the plague, which is the realm of their grasp. Therefore, it was commanded not to count Israel except through the shekels, which atone for their souls, which were given for the Tabernacle, which is a house of prayer, in the aspect of 'My house shall be called a house of prayer.' And also, because the shekels were primarily given for the sockets, which were one hundred, representing one hundred blessings, as it is explained, signifying the entirety of prayer. Therefore, through this, they are counted through the shekels given for the construction of the Tabernacle, which is in the aspect of establishing the prayer, as all the numerous houses that are built through the addition of Jewish souls are included in the Tabernacle and the Temple, encompassing all those aforementioned houses of prayer. Through this, an extremely wonderful rectification is achieved by the count, so much so that the evil inclination cannot instigate or accuse and prevail over Israel due to the vastness of their multitude, which is much greater than the count of Israel in simplicity. For now, through the shekels given for the Tabernacle, which is a house of prayer, by this, all the souls become unified and joined together in the aspect of the multitude of combinations, such that with every additional soul, the combinations multiply without limit. Until the combinations of six hundred thousand souls, the mouth cannot speak and the heart cannot comprehend naturally to investigate that calculation. And then certainly all the idolaters are annulled in complete nullification against the vastness of the houses that are made by the souls of Israel, which join in those combinations through the shekels given for the rectification of the houses of prayer, as mentioned above. Therefore, they have no power to accuse, for all the multitudes of the idolaters are considered as nothing and zero against the essence of the multitude of the houses of Israel, in the aspect of all the nations being considered as nothing against Him. For the idolaters are in the aspect of a separate entity and have no unity, and therefore they are called many souls, as mentioned above. But Israel is one nation; as they multiply, they become united and combined in those numerous combinations and are more included in the source of unity where the source of life is, as it is written, "For with You is the fountain of life." And through this, they are saved from the evil inclination in the aspect that no harm will come upon them when they are counted, for the multitude of the idolaters cannot prevail over the count of Israel, which is insignificant compared to them. For through the multitude of those combinations made possible by the shekels given for the houses of prayer and so on, as mentioned above, all the multitudes of the idolaters are nullified as nothing and zero against them, as mentioned above.

Oth 9
Therefore, it is necessary to give specifically half a shekel, not a whole shekel, to instruct that each of Israel needs to join with their fellow in these combinations, for each of Israel individually is only in the aspect of half, and does not have completeness except by joining with their fellow, through which these numerous combinations, which are the rectification of the count, are made, as mentioned above. Also, the half-shekel is ten gerah, for twenty gerah make a shekel, because sanctity is not less than ten. And each of Israel is included in ten holy sanctities in the Land of Israel, which are in the aspect of a community of no less than ten. Therefore, one does not say anything holy with less than ten, for holiness is always in the aspect of ten, as is known. And through this, the main aspect of the holiness of the holy combinations mentioned above is made, for the beginning of the combinations of the houses of prayer must start with at least ten so that they can say something holy, for the Divine Presence resides wherever there are ten, and ten. And then, when another soul is added, and each soul is included in ten, then ten are included in ten, and ten in ten, and through this, the multitude of the aforementioned combinations is made, for all the power of the combination to unite the souls who pray with intent to unite them in those combinations comes from the power of the ten sanctities, from which all those holy combinations are drawn. And all of this is drawn with the power of the great owner who prays a prayer in the aspect of judgment, which is in one aspect with the prayer of the multitude of souls, and so on, as mentioned above. And this is hinted at in the secret of the letters "גר"ה" (Gerah), which is numerically equivalent to "יצחק" (Isaac), which is numerically equivalent to "פינחס" (Phinehas), as is explained, for Isaac is in the aspect of strength, which is in the aspect of prayer in the aforementioned judgment aspect, which is primarily manifested on Rosh Hashanah, which is the aspect of the awe of Isaac, as is written there in the Torah, and this itself is the aspect of Phinehas, the aspect of "Phinehas stood and prayed," as is written there in the Torah.

Oth 10
This is the concept that our sages mentioned, that through the shekels, they would cause the downfall of Amalek, for their shekels preceded your shekels, because the main downfall of Amalek is through prayer in the aspect of judgment, which is the aspect of the aforementioned prayer of the multitude of souls, which is the aspect of rectifying the shekels, as written in the Torah. For by the staff of strength is meant the splitting of the Red Sea, which is the aspect of prayer in the aspect of judgment. Through this, the war with Amalek ensued, as mentioned there, for Amalek's entire strategy was to drive away and distance, God forbid, the weak souls of Israel from the holy gathering, with the meaning of "he met you on the way and attacked those straggling behind you, while you were weary and exhausted," and so our sages said, "His entire war was against those whom the cloud would leave behind." Therefore, his submission and downfall were through prayer in the aspect of the aforementioned judgment, through which they would bring out the souls from the negative force and add them to the holy gathering, as mentioned above. All of this is in the aspect of shekels, as mentioned above, so his downfall was through the shekels, as mentioned above.

Oth 11
And this is why Esther emphasized and said, "gather together all the Jews," specifically "gather together," and afterwards it is written several times with the language of gathering and congregating, as written, "gather together to stand up for their lives," and it is written, "the Jews gathered together," and so our sages said, "the time of gathering is for everyone," for the main miracle of Purim, which is the downfall of Haman and Amalek, was through gathering and congregating, through which the houses of prayer multiplied until there was no end, until all the distant and excluded were included in them, as mentioned above. All of this is the opposite of his evil plan, as mentioned above, and therefore it fell very heavily on him, as mentioned above.

And this is the aspect of "Mordecai went forth from the king's presence in royal apparel," the aspect of the blue thread in the tzitzit, which through this, it is a gathering of the excluded, it is the aspect of the aforementioned prayer through which the downfall of Haman and Amalek occurred, as mentioned above. Therefore, when Haman wanted to prevail over Israel, he said, "There is one nation scattered and dispersed among the peoples," specifically "scattered and dispersed," meaning that Israel is scattered and dispersed among the nations, and it is impossible to gather them. Through this, he wanted to prevail over Israel, God forbid, for the main part of his downfall is through the gathering, as mentioned above. Therefore, Esther said to him, "go, gather all the Jews," specifically "gather," as mentioned above.

And this is what is written in the Shulchan Aruch, Siman 697, that it is a mitzvah to follow the majority of the people when reading the Megillah, even if one has a hundred men, etc., for the main strength of the miracle of Purim, which is the downfall of Haman and Amalek, is through the holy gathering of Israel, as mentioned above. Therefore, whenever more people gather and join during the reading of the Megillah, which is the proclamation of the miracle, the miracle becomes greater, and the downfall of Haman and Amalek extends more and more, etc., for it is known that the main purpose of reading the Megillah and publicizing the miracle and all the mitzvot of Purim is that through this, we merit to overturn the kelipah of Haman and Amalek in every generation, every year, and in every individual, as stated in the Megillah with the interpretation, "these days are remembered and done in every generation, family, nation, city, etc." Therefore, it is a great mitzvah to strive to hear the Megillah from the largest gathering of Israel, as mentioned above.