We learned that yesod and the root are adorned together in the King. [The six sefirot of Zeir Anpin are all included in the sefira of yesod, and bina that is the root of the Tree of Life are adorned together to shine into and influence the sefira of malchut.] This [malchut] is the connection with and the gateway to all the rest of the sefirot [and this is the reason it is also made up of each of the ten sefirot] as is written: "Open to me the gates of righteousness" (Psalms 118:19) [for malchut is also called righteousness]. It is written "This [malchut] is the gate of G‑d['s aspect of Zeir Anpin]." (Ibid. 118:20) Therefore it is written: "that you may look upon it [tzitzit] and remember all the commandments of G‑d," to include in it [in malchut] all the rest of the crowns [i.e. sefirot]. Therefore [as taught before in the Book of Modesty] they [the seven different aspects of supervision represented by the seven coiled windings of the tzitzit] give testimony but do not stay in one place. For it [tzitzit is the aspect of malchut called] "mitzvah" [from which issue forth these seven angels].

We have learned (in Megillah 26B) that ritual articles [like a shofar or Succah or Lulav or tzitzit, which were used to perform a mitzvah] may be discarded [but Holy articles like a mezuzah need to be stored respectfully in a designated depository]. If you wonder that the Lulav and willow twigs are sacred articles [as the four species hint at the Name Havayah] yet they may be discarded? It is because sacred articles are distinguished with the writing of the Holy Name [such as tefilin or a mezuzah, as opposed to ritual articles that may represent the Holy Name but do not have it written on them].

Rabbi Yitzchak said, These threads [of tzitzit] need to be shown dangling on either side [of the wearer] and to the four sides of the world from that place [called malchut that is their root source] and she [malchut] rules over everything in the secret of the heart. ['Heart/Lev' has a gematria of 32, reflected in the 32 strings that make up the tzitzit.] She is the heart of this world, and the heart of the higher worlds [of Beriya, Yetzira, and Asiya], and [malchut] originates in the higher heart [Zeir Anpin] and all are dependent on that heart that emerges from the highest wisdom. [Heart equals 32, reflecting the 32 paths of wisdom, that are the 10 sefirot and the 22 letters of the Torah.] Rabbi Yitzhak said, We have learned [the secrets of] the size [of the tallit] and length [of the tzitzit] in the book about the engraved letters written by Rabbi Elazar.

Rabbi Yehuda said: the Holy One blessed be He says [to Israel], 'Whoever wishes to follow Me in awe should follow this heart, and the [watchful] eyes that are over it'. [One of the most important tools in growing in holiness is to guard one’s eyes and not to look beyond one’s immediate presence.] Who are these eyes? It is as in, "The eyes of G‑d [Zeir Anpin] are towards the righteous [i.e. malchut]." (Psalms 34:16) However, "you seek not after your own heart and your own eyes." [that see only the physical world and lead you to sin]. What is the reason for this? It is because "[of your eyes] after which you go astray." (Num. 14:39)

Rabbi Hiya said: What is the reason that the exodus from Egypt is [mentioned] here [in conjunction with the mitzvah of tzitzit], as it says: "Who brought you out of the land of Egypt." (Ex. 20:2) It is because when they left Egypt, they entered this level [of malchut, but at the giving of the Torah, Israel merited to elevate their consciousness to the level of Zeir Anpin], and through it [the power of malchut called "I", as it says "I and not an angel"], G‑d slaughtered those [Egyptian first-born] killed in Egypt. Therefore, it is mentioned in its rightful place. At that place, He has warned them about it. Why is it in its place? It is because this commandment [of tzitzit] is it [malchut]'s place.

Rabbi Yesa taught that it is written: "As in the days of your coming out of the land of Egypt, I will show him marvelous things." (Micah 7:15) It says, "As in the days," but it should have said, 'As in the day', since they left at once and did not tarry. [The intention is:] as in these lofty days [i.e. the sefirot of Zeir Anpin], the Congregation of Israel [malchut] was blessed. So has the Holy One blessed be He prepared the extrication of Israel from exile [by the light of the 6 sefirot shining into malchut expressing the unification of Zeir Anpin and malchut]. Then it is written: "And in that day shall you say, Praise G‑d, you who call upon His name... Sing to G‑d; for He has done wondrous things: this will be known in all the earth." (Isaiah 12:4-5)

What is "this [in Hebrew, 'zot'] will be known"? Now [in exile], Zot is known [malchut/Congregation of Israel] when [they are] wrapped in a tallit [with tzitzit, representing the wrapping of those higher lights around them]. At that time [of redemption], Zot will be renowned in its various ways when G‑d will show His guidance and greatness in the world. Then it is written: "On that day G‑d shall be one and His Name One." (Zechariah 14:9) [May it come speedily in our days, Amen!]

Blessed is G‑d for evermore. Amen and Amen. G‑d will reign for evermore. Amen and Amen

BeRahamim LeHayyim: What does the above mean to you, and why is it being revealed to you now?

G‑d desires the heart. Yes, your heart. For G‑d did not want that only He exist, so He contracted a space for us to live, and with our free will, to Choose Life, and thus Him. we are commanded to love G‑d with all of our hearts, all of our souls, and with all of our might.

G‑d wants our love, and our passion and arousal to Him below creates a corresponding arousal above, opening floodgates pour their flow down to us.

When we surround ourselves with a Tallit, it is as if we are encompassing ourselves with G‑d's light. We take the 8 tzitzit/fringes on each of the 4 corners [8 x 4 = 32 spelled Lamed Bet for Lev/heart], and we bring this Heart of Light of the Tallit to our heart and hold it there during the Shema, when we take on the Yoke of Heaven and the Yoke of the Commandments and the Commandment of the tzitzit. From His heart to our heart.

G‑d desires our heart, and if and when we set it towards Him always, the result must be for blessing. May you be blessed in all your ways!

Bracketed annotations from Metok Midevash and Sulam commentaries
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