HOW IS THE MITZVAH OF TITZES THE GREATEST OF ALL THE MITZVOS?
What is the significance and possible connection that the section of titzes is placed at the end of Parsha’s Selach which primarily talks about the tragedy of the spies (Meraglim) who spoke disparagingly about the conquering the inhabitants of Eretz Israel?
Let us begin by asking ourselves what did they do or say that was not true? The fact is that what they said was an accurate assessment of the situation – so the question returns why is this event considered such a great tragedy? Let us begin by discussing what they did see and report? They saw the great fortified cities, they saw the huge giants and they saw everywhere people burying their dead – and therefore concluded that the conquering of these people was not possible and that even if we succeeded, the nature of the land itself seems to consume its inhabitants.
Therefore, perhaps one of the reasons that the Parsha of the mitzvah of titzes, which is considered to be the most important mitzvah esay, to somehow debunk these ideas. How so? First let us ask – what is the mitzvah of titzes? This is a mitzvah incumbent on specifically men because, like almost all mitzvos esay it is a rectification for men’s, not women’s, historical iniquities – in this case the sin of the Meraglim – who were all men. How is the mitzvah of titzes performed? On any man’s specifically four cornered garment, we tie, in a special configuration, the strings know as titzes on each one of the corners of our garment. While wearing this special spiritual conduit for bringing down – kiddusha – holiness into this world. While the talis katon can be worn either as a inner or outer garment the strings – titzes – hanging down from this garment are meant to be uncovered. Let us ask at this juncture what if anything does this symbolize? Besides these halacas, by the way, there is a separate mitzvah of dying one of the strings on each of the four corners with a blue dye – called tikalus, which most Rabbis hold that we are not able to benefit from its spiritual value until the Meshiacah. But for now let ask the interesting question of what is the deeper reason that this blue dye is specifically comes from a snail like not kosher sea creature (malusk)? Perhaps one lesson that we can derive from this as the Gemora says – is that
the Creator wants us to through seei has ng the blue tecalus, it will remind us of the ocean, which reminds us of the blueness of the heavens, which reminds us of the Creator? Still there is to ask what is the deeper significance of why by looking at the dye of a non kosher sea malusk, should we be inspired to see and think holy thoughts. Perhaps one answer is the lesson that even from the lowest aspects of creation we can if we look deeply into it can become inspired to reach in our thoughts and feelings even the most heavenly connections. Also we can derive from here that if this lower creature can produce something that can become a conduit for spiritual rectification then how much more so should the value and respect of every single person including ourselves.
So let us now go back and focus on what was so terribly wrong with the report of the Meraglim? Yes, they said the truth but it was based on their personal narrow perception of the overall plan of H.. For example the burying of their dead was created by H. so as to distract the people of the land from taking notice of the Meraglim. Their strong fortresses actually revealed that the inhabitants themselves were actually not so strong and courageous and therefore felt they needed strong fortresses to protect themselves. That they were giants can actually work against them as they can not hide as easily as someone of a smaller stature . Therefore we see that their interpretation was just of many possible ways of seeing these events
This idea can be better appreciated and understood by the following moshal – parable. There was a man walking down a city street when he suddenly heard a scream which came from an open window of a building. He looked over just in time to see a man holding a blood stained knife. In a panic he started to scream police, police. When the police arrived they asked him why he had called out to them to which he replied that he had just witnessed a stabbing. The policemen first chuckled and then pointed to the sign just above the window which read – “hospital operating room”. All too often we experience something and we choose to interpret only from our narrow point of view. This is what happened to the Maraglim – they said what they expressed what they felt rather than giving an unbiased interpretation.
Now we can return to a deeper understanding of why the parsha of the titzes is placed here to show us that even at first glance life seems just to be an insignificant thread of existence without any meaning or purpose, if we
realize that all experiences in life our only meant to be a catalyst like the
teclaus – the blue dyed string has been given to us to remind us to ascend the spiritual ladder of life like the blue tacalus does to remind us of the vastness of the sea and heavens and finally to the indefiniteness of our Creator.
Another possible nice idea that we can learn from the four cornered garment is that of the entire – beged – garment only a few strands of strings are exposed which can remind us that as we experience life events and interactions that they are actually only a fractional part of the fabric of life – which is symbolized by the beged of the garment which is much larger and very often hidden from us. That is to say that our view and interpretation of events is at best only a thread dangling down, compared to the panoramic fabric of the reasons and purpose for life’s experiences.
Let us delve still deeper. The only kind of beged that needs – titzes – strings hanging down is a four corner garment that is primarily for use in the daytime. What could be a deeper understanding of these two conditions of specifically a daytime four cornered garment? The 4 corners symbolizes the corresponding 4 spiritual worlds of Emanation – Atzlus, Creation – Bria, Formation – Yetzera & the World of action – Asia. Daytime symbolizes the shine of clarity. When put together it means that the proper – beged – garment with titzes is an active conduit for connecting us to then higher brilliant insights that transcends this mundane reality.
As of now science has found no way to properly measure or detect the metaphysical realms of reality, however they are making giant strides to being able to comprehend this ideas that we have talked about. How so? Scientists around the world are now exploring ways of describing the reality by using such terms as string theory and multi Universes, which we as Jews have known about for thousands of years as depicted through the mitzvah four cornered garment – ie the four worlds which can be subdivided into an endless numbers of universes & the – kutin – strings that connect us to them.
May it be soon in our days that this latest scientific awakening is a prelude to the coming of the Meshiach and the final geula – redemption bemahrah biamanu – soon in our days.
- WALNUTS & THEIR (KLIPOS) SHELL TEACHES US A PROFOUND LESSON
- THISHA BI AV – A TIME FOR RENEWAL