Zohar Shlach 46

Chapter 46

Zechariah 3:1 says, “And He showed me Yehoshua the Kohen Gadol.” What did he see? That Yehoshua was standing before the malach, wearing dirty garments. Until a voice called out and said, “Remove the filthy garments from him.”

Rebbi Yitzchak said: It says here, “standing before the malach”—what does “before the malach” mean? That he was being judged. Like what’s written (Koheles 5:5), “Do not say before the malach that it was an error.” What’s this teaching us? That any person who doesn’t merit in this world to wrap himself in the wrapping of mitzvos and to wear the garments of mitzvos, when he arrives in the next world, he stands in dirty clothing that he doesn’t belong in, and he is judged for it.

Come and see: There are many types of garments prepared in the next world. A person who didn’t merit in this world to wear garments of mitzvos, when he arrives there, they dress him in a certain garment that identifies him before the punishers of Gehinnom. And that garment—woe to the one who wears it! Because there are many enforcers waiting to grab him and throw him into Gehinnom. And Shlomo HaMelech cried out and said (Koheles 9:8), “At all times, let your garments be white.”

It was taught in the hidden wisdom of Sifra D’Tzniusa: Four kings correspond to four others. They are like grapes hanging in a cluster, tied together with seven pathways, and they bear testimony, but they don’t remain in their places.

Ra’aya Mehemna: Tzitzis is a mitzvah that reminds one of all the mitzvos of the Torah, like it says, “And you shall see it and remember all the mitzvos of Hashem and do them.” This is a sign of the King—to remember and to act.

It is written (Shemos 28:36), “And you shall make a Tzitz (golden plate).” And we have established that the secret of the Tzitz was for the Kohen Gadol to wear it. And this Tzitz was something to gaze at—it was a sign of the higher world, where the Kohen Gadol is crowned.

And because of that, looking at it atoned for brazenness, which cannot stand before Hashem. Only a face of truth can stand before Him—the secret of all the supernal faces, which are faces of truth, included in the truth of Yaakov.

Tzitzis is feminine, representing the lower world. It is something to look at, to remind. The Tzitz is masculine, the Tzitzis is feminine—and this applies to every person. Tzitz is for the Kohen.

And we learned: It is forbidden to gaze at the Shechinah. That’s why there is Techeiles, because Techeiles is the throne for the House of David and its rectification. This is the fear of Hashem—fear from that place. And regarding this, it says, “And you shall see it and remember all the mitzvos of Hashem.” This is the throne from which capital cases are judged. As Chazal said, all colors are good to dream about except for Techeiles, because Techeiles represents the throne that rises for judgment of souls.

It is written: “And they shall place on the tzitzis of the corner a thread of Techeiles.” It doesn’t say “on the corner”, but “on the tzitzis”—because the Techeiles covers over the other strings.

“And you shall see it and remember”—and it is written (Devarim 25:17), “Remember what Amalek did to you.” What’s the reason for this? It’s like the parable of a son who broke the fence and got bitten by a dog. Every time his father wants to rebuke him, he says, “Remember when the dog bit you.” So too, here, “And you shall see it and remember”—because this is the place where the neshamos rise for judgment.

Here’s a yeshivish, normal English translation of the Zohar passage:

Just like it says (Bamidbar 21:8), “And it shall be that anyone who was bitten shall look at it and live.” Why? Because when he lifted his eyes and saw the image of what had bitten him, he got scared and davened before Hashem, realizing that this was a punishment for his aveiros.

It’s like a son who, as long as he sees his father’s whip, is afraid of his father. Once he’s saved from the whip, he’s saved from everything. What caused him to be saved? The fact that his eyes saw the whip—the whip itself saved him. That’s why it says, “And he shall look at it and live.” He sees the strap that hit him, and that itself brings him to be saved.

Same thing here—“And you shall see it and remember,” and certainly you will do the mitzvos. But if not, this “strap” will bring you back, making sure you always stay focused on serving Me, and then you will do the mitzvos.

“And do not stray after your hearts.” This means keeping you away from bad paths—don’t stray and don’t do wrong things. That’s why the color Techeiles was chosen. Techeiles is like the Kisei HaKavod (Throne of Glory). Just like the Kisei HaKavod leads a person to walk on the straight path and purify himself, so too, Techeiles helps a person walk straight. And everyone should have yiras Shamayim from this and walk properly.

It is written (Yeshayahu 24:16), “From the edge of the earth, we have heard songs—glory to the Tzaddik.” What is “the edge of the earth”? That refers to the corners of the tzitzis—the “corner of the earth.” “We have heard songs”—these are the other strings that come down from the higher place, from the upper paths of Chochmah. “Glory to the Tzaddik”—this refers to the Tzaddik, the life of the worlds, whose beauty is these threads, because they come from him. And every thread is connected on two sides.

And when I looked at this, I said, “This is a deep secret, a deep secret!” Because from this secret, all Emunah flows. And when I looked at Techeiles, I saw it as a strap for punishing—it is a place of fear. And I said, “Oy to me!” Because people don’t realize what they are punished for. “With traitors, they have acted traitorously.” What is this? They say Krias Shema without tzitzis, and they testify falsely about themselves! These are the traitors—they deceive themselves.

And “The garment of traitors, they have betrayed”—their clothing, without tzitzis, is called the “garment of traitors.” The clothing of those who have betrayed, deceived, and given false testimony every day. Woe to them! Woe to their souls! Because they will be brought before the Kisei HaTecheiles for judgment. And about them it says (Tehillim 101:7), “One who speaks falsehood will not stand before My eyes.” Their very garment testifies against them before all the heavenly judges. Woe to them—they have no portion in Olam Haba.

Fortunate are the Tzaddikim, whose garments and proper attire are known above for their good—both in this world and in the next.

This mitzvah of Tzitzis includes Techeiles and Lavan—representing Din and Rachamim. Fire doesn’t consume white, but Techeiles is consumed and then spat out (Divrei HaYamim II 7:1, “And the fire consumed the offering”). White is to the right, Techeiles to the left. The middle pillar unites both sides—it is green.

And because of this, Chazal established (Brachos 9b): “From when can one say Shema in the morning? From when he can distinguish between Techeiles and Lavan.” And that’s why the Parshas Tzitzis was established to be said specifically in Krias Shema.

Rebbi Yehuda said: How many witnesses Hashem placed in the world to testify for mankind! And all of them stand ready to testify before Him. A person wakes up in the morning—his feet testify against him, as it says (Shmuel I 2:9), “He guards the feet of His pious ones.” (Koheles 4:17) “Guard your feet when you walk.” (Mishlei 4:26) “Weigh the path of your feet.”

A person opens his eyes—his eyes testify against him, as it says (Mishlei 4:25), “Let your eyes look straight ahead.”

A person speaks—his tongue testifies against him, as it says (Tehillim 34:14), “Guard your tongue from evil.”

A person uses his hands for worldly matters—his hands testify against him, as it says (Tehillim 34:15), “Turn from evil and do good.”

If he listens to them—good. But if not, it is written (Zechariah 3:1), “And the Satan stood at his right side to prosecute him.” All these witnesses testify against him before the Beis Din Shel Maalah. But if a person involves himself in serving Hashem, all these witnesses become his defenders and stand to testify for his merit when he needs it.

A person wakes up in the morning and makes many brachos. He puts Tefillin on his head, between his eyes. When he straightens his head, he sees the holy Name above, which is engraved upon his head. And the straps hang from both sides over his heart. Now he has seen the honor of his Master. He stretches out his hand and sees his other hand tied with the bond of Hashem’s holy Name. He moves his hand and again sees his Master’s honor.

He wraps himself in the wrapping of the mitzvah, with the four corners of his garment. From these four corners emerge four kings. These are four true witnesses of the King, hanging from the four sides, like grapes in a cluster.

What is a cluster? It is one unit, but many grapes hang from it, from all sides. The same with this mitzvah—it is one mitzvah, but many “grapes” hang from it. The knots and windings are tied in seven strands—these are the seven windings of Techeiles that must be wound into each section, up to thirteen. One who adds should not go beyond thirteen. One who minimizes should not do fewer than seven.

Here’s a yeshivish, normal English translation of the Zohar passage:

It was taught: This Techeiles is the secret of Dovid HaMelech. And this is the thread of Avraham Avinu, which he merited to give his children after him. What is Techeiles? It is the tachlis of everything—the ultimate purpose of all.

Rebbi Yehuda said: It is called the Kisei HaKavod (Throne of Glory).

Rebbi Yitzchak said: The seven windings represent the Shechinah, which is the seventh of everything. Because it receives beracha from the other six, through the tzaddik. And if there are thirteen windings, they correspond to the thirteen attributes of mercy. This is the gateway to everything.

This is one thread, but it has a distinct color, and its color comes from a single fish that swims in the Kinneres (Kinneret). And the Kinneret is named after it. That’s why there was a harp hanging above the bed of Dovid HaMelech—because he is the harp of Hashem that plays by itself before the Holy King Above.

Because of this, its color rises up to the heavens, and from the heavens to the Throne.

Here, the word mitzvah is written, just like it says (Melachim II 18:36), “It is the command of the king.” And (Esther 3:3), “Why do you transgress the command of the king?” And (Nechemiah 11:23), “For it is the command of the king.”

And it was taught: The foundation and root of all kingship are intertwined together. This is the crown and the gateway to all the other crowns. As it says (Tehillim 118:19), “Open for me the gates of righteousness.” And it also says (Tehillim 118:19), “This is the gate of Hashem.”

Because of this, it is written, “And you shall see it and remember all the mitzvos of Hashem”—because this mitzvah includes all the other crowns.

These are the witnesses of the testimony, but they do not remain in place because this mitzvah is constantly active.

We learned: Objects used for a mitzvah may be discarded. But if so, why do we discard the lulav, aravos, etc.? If they are holy, shouldn’t they be treated differently?

Rather, items used for holiness have Hashem’s name written on them, and that is why they must be treated differently.

Rebbi Yitzchak said: These strings hang from both sides, representing the four directions of the world. And this mitzvah rules over everything.

It is the secret of the heart, the heart of the entire world, the heart of the higher realms, and it is connected to the higher heart. Everything is rooted in the heart, which comes from the upper Chochmah.

Rebbi Yitzchak said: The length of this (or its measure) is hinted at in the engraved letters of Rebbi Elazar.

Rebbi Yehuda said: Hashem said, “Whoever wants to follow My fear should follow this heart and these eyes that watch over it.”

What are these eyes? Like it says (Tehillim 31: “Hashem’s eyes are upon the tzaddikim.”**

But you should not stray after your hearts and after your eyes—why? Because you will be led astray by them.

Rebbi Chiya said: Why does Yetziyas Mitzrayim appear in this mitzvah? Because it says, “I took you out of Mitzrayim.”

The reason is that when they left Mitzrayim, they left through this portion, and through this Hashem struck down Mitzrayim.

That is why it is mentioned in this mitzvah—because this mitzvah is its place.

Rebbi Yaisa taught: It is written (Micha 7:15), “Like the days when you left Mitzrayim, I will show you wonders.”

It should have said “Like the day”—since they left in one moment, without delay.

Rather, it means like those lofty days when Knesses Yisrael received blessing. So too, Hashem will redeem Yisrael from this galus, and then it will be written (Yeshayahu 12:4), “On that day, you will say: Praise Hashem, call out in His name…”

Sing to Hashem, for He has done greatness, make this known throughout the world!

What does it mean “make this known”?

Because this mitzvah of Tzitzis is now recognized through the wrapping of the mitzvah.

And in the future, it will be recognized through many laws that Hashem will establish in the world.

Then it will be written (Zechariah 14:9), “On that day, Hashem will be One, and His Name will be One.”

Blessed is Hashem forever, Amen and Amen. Hashem will reign forever, Amen and Amen.