Laws of Tzitzis — Halacha 5

And this is the aspect of tzitzis. For tzitzis are the aspect of the thread of Chesed that is woven and twisted from the 72 strands (nimin) upon which the song of Chesed will be played in the future — which is the voice that waters the garden, where all the yiros [awe/fears of Heaven] and all the fragrances grow. Through this voice specifically, the mochiach [one who rebukes] can rebuke Yisrael without damaging through his rebuke; on the contrary, he gives and adds good fragrance to their souls through his rebuke with this voice. This is the aspect of the rebuke of Moshe, who rebuked them over the golden calf, and through his rebuke he added and gave them good fragrance — in the aspect of: "Nirdi nasan reicho" — "My spikenard gave forth its fragrance" — "azav" [abandoned] is not said, but "nasan" [gave] (Shabbos 88a). See there all this well.

And from this thread of Chesed, the light of the holy threads of tzitzis is drawn. For the threads of tzitzis in their totality equal 72, as is brought. For they are 32 threads, each thread doubled from two — for they must be twisted — and twice 32 is 64, plus the eight threads themselves makes 72 — the numerical value of Chesed. [This thread of Chesed] is woven and twisted from 72 strands, which are the aspect of the strings (sistrinas) upon which the song of Chesed of the future will be played, as explained in the teaching.

For tzitzis are the aspect of rebuke, admonishing a person to fulfill His mitzvos and not follow the desires of his heart and eyes, as written regarding tzitzis: "Ooreesem oasoa oozichartem es kol mitzvos Hashem va'asisem osam viloa sasuru acharei l'vavchem," etc. (Bamidbar 15:39). And as our Sages said (Menachos 43b): because tichailes resembles the sea, the sea resembles the sky, and the sky resembles the Keesai HaKavod. It follows that tzitzis were given to remind and rebuke a person not to follow his heart and eyes, but to fulfill all the mitzvos of Hashem — namely, as above: the threads of tzitzis are the aspect of the thread of Chesed, the voice of the mochiach, through which one can rebuke and add good fragrance to the souls.

For tzitzis are the aspect of the harp of David, as brought in the holy Zohar and in the Tikunim, Tikun 10. And this is the aspect of: "Mikanaf ha'aretz zemiros shamanu" — "From the wing of the earth we have heard songs" — as brought in the words of our Rebbe, of blessed memory (Siman 8, Likutay I). "Mikanaf ha'aretz" specifically — these are the aspect of the wings (kanfei) of the tzitzis. From there specifically are all the songs and melodies — the aspect of "zemiros shamanu." For the threads of tzitzis are the aspect of the thread of Chesed upon which the song will be played — from which all songs and melodies are drawn. For all the songs and melodies and niggunim of the present are all drawn from the song of the future, which will be played upon the thread of 72 strands — which is the aspect of the thread of tzitzis.

This is the aspect of tichailes in the tzitzis. For tichailes is kursaya d'dina [the throne of judgment], as written in the holy Zohar. For the essential thread of Chesed — the voice of the niggun of the future, the thread of tzitzis — is drawn from the aspect of tefillah in the aspect of din [judgment] of the ba'al koach [the man of great power], as explained well in the teaching.

And this is tichailes in tzitzis — kursaya d'dina, the aspect of tefillah in the aspect of din — from which the essential tzitzis (the thread of Chesed) are drawn. This is: "Oz v'hadar levushah vatischak l'yom acharon" — "Strength and splendor are her garment, and she laughs at the last day" (Mishlei 31:25). "Oz v'hadar levushah" — this is the aspect of tzitzis, drawn through tefillah in the aspect of din, called the mateh oz [staff of strength], through which His glory and splendor increase. "Vatischak l'yom acharon" — this alludes to the niggun of the future, the "last day," when "then our mouths will be filled with laughter." This niggun is the aspect of tzitzis — through tzitzis, the aspect of "oz v'hadar levushah," one merits the song of the future, which is laughter and joy.

And this is: "Hashem malach gayoos lavaish, lavaish Hashem oz" — "Hashem reigns, He has clothed Himself in majesty; Hashem has clothed Himself in strength" (Tehillim 93:1). "Levush oz" — this is the aspect of tzitzis, drawn through the mateh oz. The essential light of this garment will be revealed in the future when His kingship is revealed — "Hashem malach gayoos lavaish" — for then in His future kingship the song will be aroused, which is the aspect of "levush oz," the aspect of tzitzis, the thread of Chesed.

The essential purpose of tzitzis is to rectify the garments. For the root of tzitzis, which is the niggun — the thread of Chesed — is drawn from tefillah in the aspect of din. Through this one merits the spirit of prophecy (ruach nevuah), through which one rectifies and clarifies the medameh [the imaginative faculty]. Through this one merits complete emunah, and through emunah the renewal of the world (chiddush ha'olam) is revealed — for renewal of the world cannot be understood through intellect but only through emunah. Through emunah, the renewal of the world will come in the future, and then the song will be aroused — a song of wonders — which is the thread of Chesed, the root of tzitzis.

Therefore, through this thread — the threads of tzitzis, which are rooted in the clarification of the medameh — one rectifies the garments. For all garments and clothing are drawn from the medameh, which is the garb of the intellect. Just as a person can disguise himself by changing his clothing until others err and do not recognize him, so too through the medameh one can err and change the intellect — turning the intellect from a true reasoning to a false one, until one does not recognize the essential truth of the true intellect. For the medameh, when it is not clarified, clothes and conceals the intellect until one cannot recognize the true intellect.

Therefore one must greatly strive to clarify the medameh, for the essential completeness of holy emunah comes through clarifying the medameh, as explained well in the teaching. Therefore one must strive to seek and beseech Hashem to merit being close to a true tzaddik who has the aspect of ruach hakodesh, in order to merit through him complete emunah — the foundation of everything. For the essential clarification of the medameh, through which one merits complete emunah, comes through ruach hakodesh, the spirit of prophecy, as written there — which all comes from tefillah in the aspect of din of the ba'al koach.

When one merits clarifying the medameh and thereby merits emunah, one merits the song of Chesed — from which tzitzis are drawn. Therefore, the tzitzis are hung upon the garments to rectify the garments, for the garments are the aspect of the medameh — the garb of the intellect.

For it is explained at the end of the teaching, on the verse "l'yom chageinu" — "on the day of our festival" — that all the descriptions and praises with which we praise and glorify Him are in the aspect of the medameh. For in the inner depth of the intellect, He is exalted and elevated beyond all descriptions and praises. The essential descriptions and praises are only in the aspect of the medameh. All the descriptions and praises, which are in the aspect of the medameh, are all in the aspect of levushin d'malka [garments of the King] — in the aspect of: "Hod v'hadar lavashta" — "You have clothed Yourself in splendor and majesty" (Tehillim 104:1). For Rabbi Yochanan called his garments mechabdusa [honor] (Shabbos 113a). It follows that the garments are the aspect of kavod — the honor, splendor, and praise with which we honor and praise Him. All of this is in the aspect of the medameh — the aspect of garments, which are called kavod.

Therefore, through the light of tzitzis — drawn from the true tzaddik who is a great ba'al koach, whose prayer in the aspect of din clarifies the medameh and merits the song of Chesed (the root of tzitzis) — through these tzitzis, we rectify the garments drawn from the medameh, so that we too may merit to clarify our medameh. Thus we merit complete emunah — believing fully in His unity and oneness and in the renewal of the world — the foundation of everything. As explained elsewhere in the words of our Rebbe (Siman 7): tzitzis are conducive to emunah. And as written in the Tikunim (Tikun 10): "five knots corresponding to 'Shema Yisrael,' corresponding to the five strings of the harp of David."

Therefore parshas tzitzis was established in Krias Shema (see Berachos 12b), and therefore one takes the tzitzis during Krias Shema (Shulchan Aruch, Siman 24:2). For tzitzis — the rectification of garments, the rectification of the medameh — are the aspect of emunah, since the essential completeness of emunah comes through clarifying the medameh. Therefore the entire Torah depends upon tzitzis, as written: "Ooreesem oasoa oozichartem es kol mitzvos Hashem" — for the entire Torah depends upon emunah, the foundation of everything, as it says: "Kol mitzvosecha emunah" — "All Your commandments are emunah" (Tehillim 119:86). And as our Sages said (Makkos 24a): Chavakuk came and established them upon one — "V'tzaddik be'emunaso yichyeh" — "And the righteous one shall live by his emunah."

Therefore, the essential beginning of accepting the yoke of Torah and mitzvos is through tzitzis. For when a child begins to be educated in mitzvos, the first mitzvah he is taught is tzitzis. And likewise, every day in the morning upon waking, the first mitzvah one fulfills is tzitzis. For tzitzis rectify and clarify the medameh — the rectification of the garments — through which the holy emunah is clarified, the foundation and root of the entire Torah and mitzvos.

Every day in the morning, the light of tzitzis goes forth — the thread of Chesed, the aspect of: "Lihageed baboakehr chasdecha ve'emunas'cha balailoas" — "To tell in the morning of Your Chesed and Your faithfulness in the nights" (Tehillim 92:3), as explained in the teaching. All this is drawn through tefillah in the aspect of din of the ba'al koach.

This is the aspect of rising at chatzos [midnight] to mourn and lament over the destruction of the Bais HaMikdashh and to strive to engage in Torah. For rising at chatzos to mourn — this is the aspect of tefillah in the aspect of din of the ba'al koach. For those who rise at chatzos are called "geeboaray choach oasay divuroa" — "mighty ones who do His word." The essential awakening from sleep at chatzos is drawn from the aspect of Gevuros — the voice of the rooster called "gever" [mighty one], drawn from the flame of fire that strikes its wings, as is known — all drawn from tefillah in the aspect of din.

Therefore at chatzos, an illumination is drawn from the voice of the song — drawn from tefillah in the aspect of din. This is the harp of David that plays by itself at chatzos through the north wind that blows upon it (Berachos 3b). The north wind is the aspect of Gevuros — from there the harp of David plays by itself. For the essential song of the harp is drawn from the song that comes from tefillah in the aspect of din, the north wind. Through this one awakens from sleep at chatzos, for this song is drawn from the rectification of the medameh, which is the aspect of sleep — and therefore it has the power to awaken from sleep. For the essential overpowering of sleep is only due to the medameh not being sufficiently clarified. But one who merits to clarify the medameh properly does not need to sleep much, and even his small amount of sleep is in great holiness.

Therefore through the harp of David playing by itself through the north wind — all of which is the clarification of the medameh — one awakens from sleep, and then stands and laments over the destruction of the Bais HaMikdashh. Through the laments, one receives strength from the tefillah of the ba'al koach in the aspect of din — for the laments are tefillah in the aspect of din, as is known. Also, all the language of the laments is in the manner of dispute and complaint, as it were, over having struck us so greatly, having destroyed our Temple, having exiled us: "Where is Your zeal and Your might?… Why do You lead us astray, Hashem?… Have You utterly rejected Yehudah?… Why have You struck us?… Why do You forget us forever?…" And all such expressions — they are the aspect of tefillah in the aspect of din, the aspect of the prayer of Pinchas who made pelilos [litigation] with his Creator, as written there.

For we must mourn over the destruction — which is the blemish and destruction of the Da'as, for "whoever has Da'as, it is as if the Bais HaMikdashh was built in his days" (Berachos 33a). The walls of the Bais HaMikdashh are the walls of Da'as — the walls of the mind that protect against immoral desire. For one needs the tefillah of the ba'al koach in the aspect of din to extract from the Sitra Achara all the vitality it has swallowed — "chayil bala va'yikee'enoo" (Iyov 20:15) — to rectify the Da'as.

Then one engages in Torah — for the Torah is the aspect of ruach nevuah; the entire Torah is contained in the Ten Commandments, which are the ten levels of prophecy, as written there. Through tefillah in the aspect of din, one merits ruach nevuah — the aspect of Torah study after chatzos. All this is to clarify the medameh. Therefore it is a great thing to engage in Torah at night specifically, as our Sages said: "A person does not merit the crown of Torah except at night," and: "Kumi roni baleyela" — "Arise, cry out at night" (Eichah 2:19). The essential Torah study is at night — the aspect of medameh, the aspect of sleep — when one must clarify the medameh through Torah, the aspect of ruach nevuah. The main time is after chatzos, when the harp of David is aroused through the north wind.

Through this one merits the thread of Chesed drawn in the daytime — "Lihageed baboakehr chasdecha." How sweet are the words of our Sages: "Whoever engages in Torah at night, Hashem draws upon him a thread of Chesed by day, as it says: 'Yomam yetzaveh Hashem chasdo uvalailah shiro imi'" (Chagigah 12b). Through Torah study at night — ruach nevuah — the medameh is clarified, which is the clarification of emunah. Through this one merits the song — the thread of Chesed — which is the light of the threads of tzitzis, the rectification of garments (the medameh), the clarification of emunah — the foundation of the entire Torah.

For the entire Torah is contained in the aspect of garments: "B'chol eis yih'yu vegadaycha levanim" — "At all times let your garments be white" (Koheles 9:8) — which refers to the totality of Torah and mitzvos observance, through which one merits white garments, the chaluka d'rabbanan — the garment of the soul that each one merits in the World to Come according to the Torah and mitzvos he merited to accumulate in this world. The essential rectification of garments is through tzitzis. This is what our Sages said (Shabbos 153a): "'At all times let your garments be white' — these are tzitzis." For tzitzis are the totality of Torah and mitzvos observance — the aspect of white garments — as written: "L'ma'an tizkeru," etc.

Through tzitzis, the thread of Chesed, the rebuke of the true mochiach is drawn upon a person — through which he gives good fragrance to the souls. Even when rebuking over evil deeds, he does not arouse the bad fragrance of the sins; on the contrary, through his voice of rebuke, even the sins are transformed into merits and give forth good fragrance — in the aspect of: "Nirdi nasan reicho" — "azav" is not said, but "nasan." This is the aspect of tzitzis, which are the aspect of rebuke — "ooreesem oso uz'chartem… viloa sasuru…" — the tzitzis rebuke a person to do mitzvos and not follow his desires.

However, through improper rebuke, one can sometimes fall further, G-d forbid — arousing the bad fragrance of the evil deeds, weakening the soul further, as explained in the beginning of the teaching. We see tangibly that sometimes when a person rebukes himself and recalls his evil deeds, he often falls yet further — falling in his spirits, and some have fallen greatly through this. All this comes from improper rebuke that weakens the soul by arousing the bad fragrance of the sins.

Therefore no one can rebuke — not himself, and certainly not others — unless he connects himself to the true tzadeekay hador who are in the aspect of Moshe, who can rebuke with the voice of Moshe's rebuke — the voice of the song — through which they add good fragrance to the souls. For the essential rebuke must be in the aspect of the song of Chesed — leaning toward Chesed, the aspect of Azamra as stated by our Rebbe (Siman 282): one must find in himself some merit and good point, and likewise in his fellow — in the aspect of: "Vi'oad mi'at vi'ain rasha" — "Yet a little, and the wicked one is no more." Through this, one truly enters the scale of merit and can merit teshuvah.

Therefore, whoever wishes to rebuke — even himself — must be very careful not to cause himself, G-d forbid, to fall further through the rebuke, not to weaken his spirit by remembering only his evil deeds until he might fall completely. Rather, he must lean toward Chesed — finding in himself at least some good points — and the rebuke should be in the way of Chesed, strengthening himself in Hashem and trusting in His immense mercy, for His Chesed is such that even all one's evil deeds can be transformed into merits, even if one has sinned greatly for many years. Nevertheless: "Chasdei Hashem kee lo samnu" — "The Chesed of Hashem never ceases, and His mercies never end." The main point is that the rebuke should be in a manner that strengthens one to awaken to Hashem and begin anew to draw close to Him — not that it causes one to ruin further and fall further through the rebuke. Such rebuke is merited only through the true tzadeekay hador who are in the aspect of Moshe, who merit the song of Chesed.

This is the aspect of the holy tzitzis that Hashem has graced us with, to remember His mitzvos and not follow our hearts — the aspect of rebuke. Through tzitzis, the thread of Chesed, one merits the rebuke of the true tzaddikim in the aspect of Moshe, through whose rebuke good fragrance is given to the souls — even evil deeds are transformed into merits and give good fragrance. The essential good fragrance of Torah and mitzvos is felt in the garments — the levushim of the soul, the chaluka d'rabbanan. Therefore, through sins, G-d forbid, the garments become soiled — soiled garments, bad fragrance. But through tzitzis, the rectification of garments, the garments give forth good fragrance — "V'rayach salmosayich k'rayach Levanon" — "And the fragrance of your garments is like the fragrance of Lebanon" (Shir HaShirim 4:11). As our Sages expounded (Tanchuma): "'The fragrance of your garments' — the fragrance of mitzvos that depend upon garments, such as tzitzis."

And: "Mor va'ahalos ketzi'os kol bigdoseicha" — "Myrrh and aloes and cassia — all your garments" (Tehillim 45:9) — "bigdoseicha" [your garments] specifically. Our Sages said (Midrash Rabbah 10): do not read "bigdoseicha" but "b'gidoseicha" [your betrayals] — all your betrayals give forth good fragrance. Namely, as above: "Nirdi nasan reicho" — even the evil deeds give good fragrance. "Bigdoseicha" and "b'gidoseicha" are one, for specifically through the good fragrance of "bigdoseicha" — through tzitzis, the essential rectification of garments — also all the betrayals give good fragrance, for tzitzis are the thread of Chesed through which sins are transformed into merits.

This is the aspect of the thread of wool that would whiten the sins of Yisrael on Yom HaKippurim, as our Sages said (Yoma 39a). A "thread" specifically — for it is the aspect of the threads of tzitzis, the thread of Chesed, through which sins are transformed into merits. And: "Lechu na v'nivach'cha… im ya'dimu katola, katzemer yih'yu" (Yeshayahu 1:18). "V'nivach'cha" specifically — this is the aspect of rebuke (tochachah). For only Hashem can rebuke us with mercy, rebuking us with the rebuke of Moshe — through which one merits complete teshuvah until sins are transformed into merits, the aspect of: "katzemer yih'yu" — the aspect of the threads of tzitzis. Likewise the tzaddikim who cling to His ways and know the Chesed of Hashem — they alone can rebuke, for they rebuke with this rebuke that adds good fragrance.

This is what our Sages said (Rosh Hashanah 17b): "This teaches that the Holy One wrapped Himself as a prayer leader and arranged before Moshe the 13 attributes of mercy." For the 13 attributes of mercy revealed to Moshe after the sin of the golden calf — this is the aspect of revealing to him the ways of His goodness and abundant mercy, forgiving sins. Therefore He revealed this to him wrapped in tzitzis, for the thread of tzitzis is the thread of Chesed through which all sins are forgiven, even transformed into merits giving good fragrance. This is why one wraps in tzitzis on Yom HaKippurim at its onset, for the essential forgiveness of sins is through tzitzis — the thread of Chesed.

It follows that tzitzis are the thread of Chesed, the voice that waters the garden where all the fragrances grow. This is the aspect of: "Hakol kol Yaakov" — "The voice is the voice of Yaakov" (Beraishis 27:22). Therefore it says of Yaakov: "Re'eh rayach beni k'rayach sadeh" — "See, the fragrance of my son is like the fragrance of a field" (Beraishis 27:27), as explained in the teaching.

Now come and see the wonders of Hashem: there in the parshah, it is explained that the good fragrance revealed through the voice of Yaakov was revealed in the garments specifically. This is the aspect of tzitzis — the rectification of garments through the thread. And this is what it says after "the voice is the voice of Yaakov": "Vayarach es rayach begadav" — "And he smelled the fragrance of his garments" — "rayach begadav" [fragrance of his garments] specifically. For the essential fragrance revealed through the voice of Yaakov is in the garments — in the aspect of "v'rayach salmosayich." For the voice of Yaakov is the thread of Chesed — the thread of tzitzis — the rectification of garments, the chaluka d'rabbanan, the garments of the soul, in which it places good fragrance.

For the garments that Yaakov wore then were the garments of Adam HaRishon that Hashem made for them after the sin (see Pirkei diRabbi Eliezer ch. 24), as written: "Vaya'as Hashem Elokim l'Adam ul'ishto kasnos or vayalbisheim" (Beraishis 3:21). From these garments that Hashem made for Adam, all garments in the world are drawn. All garments are subsumed in the mitzvah of tzitzis that depends upon garments — which is the vitality, root, and rectification of all garments.

After the sin, Hashem made garments for them — the aspect of tzitzis, the totality of garments of holiness. For the essential rectification is through garments — the aspect of tzitzis. Adam HaRishon blemished through eating of the Aitz HaDa'as, strengthening mezona digoofa [sustenance of the body] — all through "v'hanachash hayah arum" — "the serpent was cunning." The rectification is through tefillah in the aspect of din of the ba'al koach, through which the voice that waters the garden is drawn — the aspect of: "Es kolcha shamati bagan va'ira" — "I heard Your voice in the garden and I was afraid." This is now precisely understood: "kee arum anochi" — "for I am naked" — that is, after the sin, Adam felt his nakedness, for now he needs garments. Before the sin, the Da'as was not blemished and they could recognize the Creator directly — not needing garments (which are descriptions and praises coming through the medameh). But after the sin, the essential rectification is through garments — through the medameh and emunah.

Therefore, "es kolcha shamati bagan" — this is the aspect of tzitzis. And: "kee arum anochi" — "I am naked" — now I need garments. So You had mercy and drew upon me the light of tzitzis, the voice that waters the garden. And then He made garments for them — "Vaya'as Hashem Elokim… vayalbisheim" — namely, He drew upon them the light of tzitzis, the essential rectification of garments of holiness. And these garments Yaakov wore, for Yaakov rectified the sin of Adam HaRishon — "shufrei d'Yaakov me'ein shufrei d'Adam HaRishon" (Bava Metzia 84a). He drew the voice — "Hakol kol Yaakov" — through which the garments gave forth good fragrance: "Vayarach es rayach begadav." Through this he subdued Eisav's food — mezona digoofa — and brought his own savory food to his father, from mitzvos aseh [positive commandments]. Yaakov's food is mezona dinishmasa [sustenance of the soul], which he made dominant — through the good fragrance drawn by the voice of Yaakov.

This is the aspect of: "Vayikach Sheim v'Yefes es hasimlah vayasimu al shechem sheneihem" — "And Sheim and Yefes took the garment and placed it on the shoulder of both of them" (Beraishis 9:23) — this is tzitzis, as our Sages said (Tikunim 18) and as brought in our Rebbe's words (Siman 7).

For Noach drank from the wine and became drunk and uncovered himself (Beraishis 9:21). The Zohar says Noach's blemish was in the aspect of the blemish of Adam HaRishon — namely, the Sitra Achara drawing from rachamanus and Da'as ("the serpent was cunning"), from which mezona digoofa is strengthened. Noach, although a great tzaddik, did not merit to rectify the sin of Adam HaRishon, for he did not pray sufficiently for his generation, as explained in the Zohar regarding Noach, Avraham, and Moshe: Noach did not pray at all; Avraham prayed for his generation but not like Moshe who gave over his soul for Yisrael.

The essential tefillah of the great tzaddik that rectifies everything is tefillah in the aspect of din — extracting all vitality from the Sitra Achara — for which the tzaddik requires great mesiras nefesh [self-sacrifice]. Therefore such a tzaddik is called a "tzir ne'eman l'sholchav" — "faithful emissary to his senders." Noach did not give over his soul like Moshe, did not merit the tefillah in the aspect of din, and therefore did not save his generation. He did not extract the waters of Da'as from the Sitra Achara, and thus the Flood came and inundated the world. For subduing the raging waters (the Sitra Achara) and extracting the waters of Da'as from them is accomplished through tefillah in the aspect of din, the mateh oz — the splitting of the sea: "Atah porarta v'ozcha yam, shibarta rashei taninim al hamayim" (Tehillim 74:13), as written there. Because Noach did not give over his soul, the medameh was not fully rectified, and therefore his blemish was through the wine that he drank and became drunk.

For wine brings sleep — the aspect of the medameh. Therefore wine has two powers: if he merits, it gladdens him; if he does not merit, it devastates him (Yoma 76b) — the joyful wine and the intoxicating wine. For the intoxication of wine is the confusion of the medameh — through which one speaks foolish and mad words, drawn from the confused medameh. The main factor is the rectification of the bris [covenant], as brought in our Rebbe's words elsewhere. The essential rectification of the bris comes through tefillah in the aspect of din of the ba'al koach, through which the walls of Da'as are restored. Then the medameh is clarified, and the wine is in the aspect of "merited — made head, merited — gladdens" — joyful wine — for his Da'as is elevated through the wine, and he merits joy, which is the aspect of the song and niggun that is drawn from the clarified medameh — from which all joys come — "Alay asor va'alay navel… kee simachtani Hashem b'fo'olecha" (Tehillim 92:4–5). Therefore "one says song only over wine" (Berachos 35a).

The intoxicated person gives vomit — for when wine is in holiness (from tefillah in the aspect of din), the Sitra Achara must vomit: "Chayil bala va'yikee'enoo" — to disgorge all the holiness it swallowed. But when wine is not in holiness, the person himself must vomit — "k'his'os shikor b'kee'o" (Yeshayahu 19:14).

The tzaddik who merits to clarify the medameh — his wine is joyful wine, his dreams are true (ruach hakodesh, dream through an angel), as prophecy: "Bachalom adaber bo" (Bamidbar 12:6). But one who does not clarify the medameh — the Sitra Achara confuses him in sleep with confused dreams (dream through a shed), from the serpent's contamination.

Therefore Noach, who did not merit tefillah in the aspect of din, when he came to the wine he became drunk — for the medameh was not fully clarified. Therefore the rectification was through the aspect of tzitzis: "And Sheim and Yefes took hasimlah" — this is tzitzis. For tzitzis are the thread of Chesed, the song and niggun drawn from the clarification of the medameh. Therefore through this they rectified Noach's blemish of the medameh through drunkenness, for they drew the rectification of the medameh through tzitzis.

This is the aspect of the wine of the libations (nesachim) over which song is said — for "one says song only over wine." All the sacrifices are the aspect of clarifying the medameh, for sacrifices come from animals and birds, which have the imaginative faculty — the animalistic power, as brought in our Rebbe's words (Siman 54). Therefore one brings animals as sacrifices to clarify the medameh — for all sins come from the medameh. Therefore one brings wine for libations and says song over it — for wine is the aspect of sleep, the medameh. Through the holy wine of the libations, the medameh is fully rectified, through which one merits the song of the future — from which all songs are drawn. This is the song said over the wine specifically — for the essential song comes through clarifying the medameh, which is the aspect of wine.

This is the aspect of the cup of wine for Kiddush, Birkas HaMazon, and Havdalah — all in the aspect of "one says song only over wine." For the essential holiness of Shabbos and Yom Tov comes through the revelation of emunah — for Shabbos is the aspect of emunah in the renewal of the world. This is the essential Kiddush, saying Vayechulu — testifying that Hashem created the world in six days and rested on Shabbos. And Yom Tov is also the aspect of Shabbos, testifying to the renewal of the world — for all the festivals are a remembrance of the Exodus from Egypt, when emunah in the renewal of the world was revealed to all through the miracles and wonders and awesome signs.

(And there is no need to elaborate here on the great shame of those who engage in books whose foundation is built upon the reasoning of the famous heretics and deniers who deny all this — may their names be blotted out, such as Aristotle the Greek denier and his companions. How could it enter one's mind to study books that bring their wicked and alien ideas, when they are outright heretics denying the Torah of Moshe and Hashem entirely? Therefore, all who engage in these books truly leave the faith entirely. Blessed is the Merciful One Who saved us.)

Therefore, on Shabbos and Yom Tov, when the essential holiness comes through the revelation of emunah — then one says song over the wine (Kiddush). For on Shabbos and Yom Tov, the contamination of the serpent is driven out, the medameh is clarified, and the wine is in holiness — joyful wine. Through the wine (the medameh), complete emunah is drawn — the essential holiness of Shabbos and Yom Tov. Through emunah one merits the song — the Kiddush, the song said over the wine specifically.

This is the aspect of the cup for Birkas HaMazon. We must elevate our eating to mezona dinishmasa, which one merits through the song — the thread of Chesed. Therefore, the essential Birkas HaMazon is through Eretz Yisrael: "V'achalta v'savata oovairachta es Hashem Elokecha al ha'aretz hatovah" (Devarim 8:10). For Eretz Yisrael is through "koach ma'asav" — "Beraishis bara," etc. — as explained in the teaching. Eretz Yisrael and the future renewal of the world are one aspect, from which the song is aroused, through which mezona dinishmasa prevails.

Therefore after eating — when we must clarify the eating to be mezona dinishmasa — we bless Him on "ha'aretz hatovah," Eretz Yisrael. Through this we draw upon ourselves the holiness of Eretz Yisrael, through which the song of the future is aroused. Through this, mezona dinishmasa prevails over mezona digoofa. Therefore one must say Birkas HaMazon over a cup of wine — "one says song only over wine" — for the song to elevate the eating to mezona dinishmasa can only be aroused through holy wine, the clarification of the medameh, through which one merits emunah and the song.

Therefore Yaakov, when he brought the savory food to his father — wanting to make mezona dinishmasa prevail, the aspect of fragrance — therefore it is written: "Va'yavai loa yayin vayaisht" — "And he brought him wine and he drank" (Beraishis 27:25). And then specifically: "Vayarach es rayach begadav" — "And he smelled the fragrance of his garments." For through the wine specifically, the song is aroused — "one says song only over wine" — through which the good fragrance is aroused, which is mezona dinishmasa.

Cham, who caused damage during Noach's drunkenness — for Cham is the aspect of the yetzer hara, the contamination of the serpent, wanting to strengthen during drunkenness, during the confusion of the medameh — his primary grip. Therefore, when Noach awoke from his wine and knew what his youngest son had done to him — he understood all his intention, that the entire purpose of the Sitra Achara was to strengthen the contamination of the serpent, the confusion of the medameh, in order to overpower Eretz Yisrael, the aspect of emunah in the renewal of the world drawn from the clarification of the medameh.

And indeed Eretz Yisrael was conquered under the hand of Canaan for many years — being the offspring of Cham. Therefore Noach cursed Cham: "Arur Kena'an, eved avadim yih'yeh l'echav" — "Cursed is Canaan, a slave of slaves shall he be to his brothers" — "eved" specifically, the aspect of the overpowering of sleep from the confusion of the medameh, for "ten measures of sleep descended to the world — nine were taken by the slaves" (Kiddushin 49b). And: "Baruch Hashem Eloakay Sheim, vihi Kena'an eved lamo" — "Blessed is Hashem, the G-d of Sheim" — from whom came Yisrael, who unify His Name always, believe in the renewal of the world — the essential holiness of Eretz Yisrael. Therefore Eretz Yisrael belongs to them, and Canaan shall be their slave — prophesying that Yisrael, the children of Sheim, would conquer Eretz Yisrael from Canaan. The opposite of Cham's evil intention — for Yisrael, by the power of Moshe, would conquer Eretz Yisrael and reveal the holy emunah to all.

This is the aspect of the ten knots in each of the tzitzis, corresponding to the Ten Commandments, which are the ten levels of prophecy — the clarification of the medameh, through which the garments are rectified — the essential aspect of tzitzis.

This is what is found in the Zohar and the Writings: tzitzis correspond to Pesookay DiZimra. It explains there how one rectifies and elevates the four worlds through action and speech, and that tzitzis correspond to the world of Yetzirah, which is the aspect of Pesookay DiZimra. For tzitzis are the thread of Chesed upon which the song and niggun of the future will be played — from which all songs and melodies are drawn — which is the aspect of Pesookay DiZimra.

Therefore there are four tzitzis corresponding to the four letters of הוי״ה — the aspect of the shir pashut, kaful, meshulash, meruba [simple, double, triple, quadruple song] equaling 72 — the song of the future, the thread of Chesed, the threads of tzitzis. For the mitzvah of tzitzis is in the aspect of simple, double, triple, quadruple: first one takes four simple threads — the simple song; then one folds them through the corner — the double song; then one ties and winds them, making them triple (one-third gadil and two-thirds anaf) — the triple song; and doing this in all four corners — the quadruple song. Thus tzitzis allude to the simple, double, triple, quadruple song — for from there is their root.

This is the aspect of the 39 windings that equal "Hashem Echad" — "Hashem is One" — as is brought. For the essential tzitzis are to draw the completeness of emunah, the aspect of "Hashem Echad" — the essence of emunah. As brought in the Tikunim: tzitzis are the aspect of emunas hayichud [the faith of the unity], the aspect of Shema Yisrael.

Therefore the tzitzis are 32 threads — the aspect of the totality of the Torah, which begins with the ב of Beraishis and ends with the ל of li'ainay kol Yisrael. For tzitzis are the aspect of emunah, the totality of the Torah from Beraishis to li'ainay kol Yisrael. Therefore the Torah begins: "Beraishis bara Elokim es hashamayim v'es ha'aretz" — to make known that the foundation and beginning of the entire Torah is through emunah in the renewal of the world — believing that Hashem created the heavens and the earth yaish me'ayin hamuchlat [something from absolute nothing]. This is the foundation of the entire Torah: "Ba Chavakuk v'he'emidan al achas — v'tzaddik be'emunaso yichyeh" (Makkos 24a); "Kol mitzvosecha emunah." This one merits through tzitzis — therefore they are 32 threads, corresponding to the totality of the Torah from ב of Beraishis to ל of li'ainay kol Yisrael.

And as explained above, through tzitzis one draws the good rebuke of the worthy mochiach. This is the aspect of: "Heenai hu lach kesoos ainayim… v'es kol v'nochachas" (Beraishis 20:16). "kesoos ainayim" — this is tzitzis, the rectification of the garment and covering. For tzitzis are the aspect of eyes — named tzitzis from the word "maitzeetz min hacharakim" — "peering through the lattices" — as Rashi explains. "kesoos ainayim" — this is tzitzis. Through this: "v'es kol v'nochachas" — this is the aspect of rebuke (tochachah), for through tzitzis one merits the good rebuke of the worthy mochiach.

For the taking of Sarah to the house of Pharaoh and Avimelech is the secret of the aspect of tefillah of the ba'al koach in the aspect of din — when the Sitra Achara wants to swallow it, but through the great strength of the ba'al koach, the prayer stands in the throat of the Sitra Achara, which is then forced to vomit — "chayil bala va'yikee'enoo" — disgorging all the holiness it swallowed. This is the aspect of the taking of Sarah — the prayer, the aspect of "eesha yiras Hashem hea tis'halal" — who in her great power extracted holy sparks from them, bringing plagues upon them. Through this, all the holy sparks seized by the Sitra Achara were returned to holiness.

"Heenai nasati elef kesef l'achicha" — the holy sparks they were forced to disgorge and return to holiness, giving Avraham silver, wealth, and great possessions. "Heenai hu lach kesoos ainayim" — this is tzitzis. "V'es kol v'nochachas" — through this one merits the good rebuke, the rebuke of Moshe.

"Vi'ha'eer Shushan tzahalah v'sameicha, u'Mordechai yatza milifnei hamelech bilvush malchus tichailes vachur" (Esther 8:15). The greatness of Mordechai — the great and awesome miracle of Purim — was all through tefillah in the aspect of din of the ba'al koach, through which Amalek (Haman the wicked, may his name be blotted out) is subdued — the aspect of the splitting of the sea and the war with Amalek, as explained in the teaching.

Therefore the essential miracle was through the taking of Esther to the king's house — the aspect of tefillah in the aspect of din of the ba'al koach, as with the taking of Sarah to Avimelech and Pharaoh. He did not touch her, as brought in the Tikunim, and through her great power she extracted all the holy sparks from the Sitra Achara until Haman and his house fell in an irrecoverable downfall and everything was given to Mordechai — "Vatasem Esther es Mordechai al beis Haman" (Esther 8:2).

Therefore the miracle came through the disruption of sleep: "baleyela hahu naddah shenas hamelech" (Esther 6:1) — then the miracle's power began. The disruption of sleep is the clarification of the medameh — when properly clarified, one does not need to sleep. Through tefillah in the aspect of din (the taking of Esther), the medameh was clarified — hence the disruption of sleep. The essential miracle of Purim is to subdue Amalek — the essence of heresy and denial — and to reveal emunas chiddush ha'olam, as our Rebbe wrote (Likutay Tinyana, Siman 19) on "Vayehi yadav emunah" — said regarding the war with Amalek. Therefore Haman-Amalek's downfall came through the disruption of sleep — clarification of the medameh — through which holy emunah is revealed.

Through all this one merits the light of tzitzis: "u'Mordechai yatza… bilvush malchus tichailes" — the aspect of tzitzis with tichailes, the essential rectification and beauty of all garments of honor. Through tefillah in the aspect of din, Haman falls, emunah is revealed, until one merits the thread of Chesed — the light of tzitzis, the garment of royal tichailes.

"LaYehudim haysa orah v'simcha… Vi'ha'eer Shushan tzahalah v'sameicha" — the great joy of Purim. The essential joy comes from the thread of Chesed, the niggun of the future, from which all joys are drawn. Our Sages said (Megillah 13a): "Esther — a thread of Chesed was drawn upon her" — for she merited the thread of Chesed.

This is the aspect of the Purim feast. Then it is a mitzvah to eat and have a great feast, for through the thread of Chesed, eating is rectified in holiness — mezona dinishmasa — through the good fragrance drawn by the niggun. This is the aspect of Mordechai, named for good fragrance — mor d'ror [pure myrrh], the chief of all spices: "V'atah kach lecha besamim rosh mor d'ror" (Shemos 30:23). And Esther was called Hadassah — the hadas that gives good fragrance. They merited to draw the thread of Chesed, the voice of the niggun watering the garden where all fragrances grow.

Through this voice, Haman-Amalek was subdued — the contamination of the serpent, the heel of Eisav. Our Sages said (Chullin 139b): "Haman from the Torah — where? 'Hamin ha'aitz' — 'Is it from the Tree?'" — he is the essential contamination of the serpent from the eating of the Aitz HaDa'as. His subjugation comes through the voice that waters the garden — the aspect of: "Es kolcha shamati bagan va'ira" — which is adjacent in the parshah to "Hamin ha'aitz," as explained there. For the voice is the rectification of the eating from the Aitz HaDa'as, and through it Haman falls — he whose hold is from there, from mezona digoofa. And one merits mezona dinishmasa drawn through the voice — the fragrances — drawn through Mordechai and Esther-Hadassah, named for the good fragrance.

This is: "V'rabim mei'amei ha'aretz misyahadim" — "Many of the peoples of the land became Jews" (Esther 9:27) — i.e. many converts converted. For all this was accomplished through tefillah in the aspect of din of the ba'al koach, through which converts are made, as written there.

Therefore the converts who convert come under the wings of the Shechinah — the aspect of kanfei mitzvah [wings of the mitzvah], namely tzitzis. For tzitzis are the thread of Chesed drawn from the tefillah of the ba'al koach — from which the converts come, as explained in the teaching.

This is the aspect of the adjacency of the entire Sedra of Shilach Lecha, where parshas tzitzis is written at its end. The spies blemished Eretz Yisrael — the aspect of chiddush ha'olam from which the niggun comes — but Moshe, in his great power, merited to prevail before Hashem until He forgave them: "Vayomer Hashemalachti kidvarecha" — "And Hashem said: I have forgiven as you have spoken." Then the niggun is drawn again — the aspect of "nirdi nasan reicho," the forgiveness of sins.

Therefore, immediately adjacent is parshas nesachim — pouring wine on the sacrifices — and there is the essential song, for "one says song only over wine." This is the drawing of the song and niggun said over wine — the rectification of the medameh, the joyful wine. Then adjacent is parshas challah — the aspect of entering Eretz Yisrael: "B'vo'achem el ha'aretz" — obligated immediately upon entering. For the essential niggun is drawn through Eretz Yisrael — the rectification of food, the subduing of mezona digoofa. Challah rectifies the sin of Adam HaRishon who sinned through eating — "She ruined the challah of the world; therefore she separates challah" (Yalkut Shimoni 32). Through separating challah, the bread becomes mezona dinishmasa — the eating of the tzaddikim: "Tzaddik ochel l'sova nafsho" (Mishlei 13:25).

Then adjacent is parshas the sacrifice for avodah zarah — the rectification of the blemish of emunah, since the niggun is drawn through the rectification of holy emunah. Then adjacent is parshas the mekoashaish — the matter of Shabbos holiness, subsuming all the holy days and times, all in the aspect of drawing emunah. And then adjacent is parshas tzitzis — for all of this is subsumed in tzitzis.

This is what our Rebbe wrote (Likutay Moharan I, Siman 177): "Vayomer Hashemalachti kidvarecha" — the initial letters spell koasee [my cup]. For the tzaddikim can forgive sins through their drinking of wine. Namely, as above: he draws through drinking wine the clarification of the medameh, through which the niggun is drawn, through which the forgiveness of sins comes. Therefore, adjacent to this parshah is the parshah of the wine libations.